excesse Ephes 5. but be yée filled with the holy ghost c. To helpe you to proue this effect you cite Ambrose vpon the first Psalme And to auoyde tediousnesse you will faithfully reherse his words in Englishe c. It had bene well if to auoyde tediousnesse you would haue left out all that you doe here cite out of Ambrose Or else that you had borowed a little more time with your Auditory to make his meaning better knowne to them In the beginning of the matter that saint Ambrose doth handle in the place that you cite Ambros in Psal 1. he sayth thus Hoc primum bibe Drinke this cup first And shortly after he sayth thus Prodest tibi cor habere contritum Hoc primum bibe vt sacrificium tuum accipiatur a Domino Doceat te Apostolus quid sit hoc primum bibe hoc est tribulationis poculum It is profitable for thée to haue a contrite hart Drinke this cup first that the Lorde may accept thy sacrifice Let the Apostle teach thée what this saying drinke this cup first doth meane It signifieth the cup of tribulation And after a fewe wordes he sayth Bibe primum vt sitim mitiges Bibe secundùm vt saturitatem haureas In veteri testamento compunctio in nouo laeticia est Drinke the first Testament that thou mayst mitigate thy thirst drinke the second that thou mayst drinke to the full In the olde Testament there is hartie sorowe for sinne in the newe Testament ioy and gladnesse And to auoyde tediousnesse let me faithfully rehearse in Englishe the wordes that go immediatly before those wordes that you cite Sée sayth saint Ambrose howe the Lorde hath on the hehalfe of his seruants matched the disceites of the Deuill He did with one morsell of meat disceyue one man that he might in one circumuent all But Iesus hath redéemed all with the meate of saluation that in all he might reforme him that had bene disceyued The Deuill did inuent the golden Cup of Babilon that such as should drinke thereof might be more thirstie and that bicause the drinke coulde not be pleasaunt he might allure them with the price of the Golde He began vnto them of his owne wine wherevnto he sought to haue the helpe of the metall But the Lorde Iesus did poure water out of the rock and so forth as you haue cited And to the ende of those wordes that you cite he addeth these Neyther let it moue thée that the Babilonion Cup is of Golde for thou doest drinke the Cup of wisedome which is more precious then is Gold or Siluer Drink both the Cups therefore both the olde and the new Teastament For in eche of them thou doest drinke Christ Drinke Christ bicause he is the wine Drinke Christ bicause he is the rock that vometted out the water Drinke Christ bicause he is the Fountaine of lyfe Drinke Christ bicause he is the riuer the rushing wherof doth make glad the Citie of God Drinke Christ bicause he is peace Drinke Christ bicause riuers of lyuing water doe flowe out of his belly Drinke Christ that thou mayst drinke the bloud wherewith thou wast redéemed Drinke Christ that thou mayst drinke his worde c. Nowe M. Watson if you haue not dronke so déepe of the Babilonicall cup that you be thereby fallen into the deadly slumber of Romishe obstinacie you must néedes sée that Ambrose doth not in this place meane to maintaine your assertion That is that the spirituall dronkennesse is the effect of the sacrament of the aultar But here by the way I must put you in remembraunce of citing such places as fight against your priuate Masses and halfe Housels But you haue yet another place Ambros in Psal 118. Ser. 15. where Amborse speaketh more playnly and sayth Eate the meate of the Apostles preaching c. Ambrose wrote them thus in Latine Dicit ad Discipulos date illis vos manducare ne deficiant in via Habes apostolicum cibum manduca illum non deficies Illum ante manduca vt postea venias ad cibum Christi ad cibum corporis dominici ad epulas sacramenti ad illud poculum quo fidelium inebriatur affectus vt laetitiam induat de remissione peccati curas seculi huius metum mortis solicitudinesque deponat Hac ergo ebrietate corpus non titubat sed resurgit animus non confunditur sed consecratur He sayth to his disciples Doe ye giue them to eate least they faint by the waye Thou hast the meate that the Apostles gaue eate that and thou shalt not faint Eate that meate first that thou mayst afterward come to the meate of Christ to the meate of the Lordes body to the delicacies of the sacrament to that cup wherby the affection of the faithfull is made dronken that it may put on ioy for the remission of sinne and laye off the cares of this worlde the feare of death and troubles of minde The body doth not stumble with this dronkennesse but it ryseth againe the minde is not confounded but consecrated The meat that the Apostles did minister Math. 28. Marc. 16. was the word and the sacraments For this was their commissiō Ite in mundum c. Go into all the worlde and preach the Gospell to all creatures c. And saint Paule saith Sic nos aestimet homo c. 1. Cor. 4. Let a man so estéeme vs as the ministers of Christ and Stewards of Gods mysteries Wherefore Ambrose teaching vs to eate the Apostolicall meate first that we may afterward come to the meate of Christ can not meane of that meat that is receyued either by the eares or by the mouth but by faith into the hart and soule Which is as Ambrose sayth here the delicacie of the sacrament and the cup that maketh the affection of the faythfull dronken c. But sée you not how this place also fighteth against your priuate Masses halfe communions yea and against your maner of ministring sacraments without the preaching of the worde before But go forwarde with your matter WATSON Diuision 28 These scriptures and these effectes brought out of the scriptures and confirmed by many manifest authorities of the holy fathers doe proue euidently to any man that hath but common wit and any sparkle of grace and is not forsaken of almighty God that the substaunce of this sacrament is neyther bread nor wine but onely the body and bloud of our Lorde Iesus Christ vnited to Gods sonne in vnitie of person which is a sufficient cause able to worke in the worthy receauer these heauenly and glorious effectes which I haue spoken of already Whereby appeareth what moueth me to continue still in that faith which is so expresly taught in holy scripture which scripture also draweth and pulleth me from the contrarie false opinion Math. 7. In dyuers places it moueth me and all christen men to beware and take heede of false Prophets that come in the
as is signified by the outward forme of the sacrament As in baptisme the water which is the outwarde forme signifieth the grace of saluation and remission of sinnes which grace is both giuen to the worthy receyuer and is also promised in scripture to be giuen by the mouth of Christ saying Qui crediderit baptizatus fuerit saluus erit Mar. 16. He that beleeueth and is baptised shall be saued Euen so the outward element of this sacrament which is bread wine doth signifie the grace of the vnitie of Christs misticall bodye that lyke as one bread is made of manye graynes one wine is pressed out of many Grapes so one misticall body of Christ is compact and vnited of the multitude of all Christen people as saint Cyprian sayth Nowe if our sacrament be bread and wine as they say then shal they finde the promise of this grace Cypri li. 1. Epist 6. or of some other in the Scriptures made to the receyuer of bread and wine And if there be no promise in all the scriptures made to the receyuing of bread and wine then be they no sacraments Iohn 6. But if they will looke in the sixt Chapiter of saint Iohn they shall finde this grace of the mysticall vnitie promised not to the receauing of breade and wine but to the worthy receauing of Christes body bloud where Christ sayeth he that eateth my fleshe and drinketh my bloud he abydeth in me and I in him and so is ioyned and incorporate into one misticall body with him Our sacrament therfore that hath the promise annexed vnto it is not bread and wine be they neuer so much appointed to signifie heauenly things as they say but the very body and bloud of oure Lorde Iesus Christ the bread that came from heauen CROWLEY It is sayde that there was once one so malicious that when he perceyued that asking for himselfe what he would he should receyue it but yet vpon such condition that another whome he hated should receyue double so much of the same he being desirous to doe the greatest mischiefe he could to the other asked that one of his owne eyes might be put out for then he knewe that the other should loose both his This mans malice was but little in comparison of yours M. Watson for to haue one of your neyghbors eyes put out you will not stick to put out both your owne eyes your selfe You tell vs that saint Austen sayth but you tell vs not where that euery sacrament of the newe testament is a visible forme of an inuisible grace And that it can not be a sacrament of the newe testament except it haue a promise of some such grace to be giuen to the worthye receyuer as is signified by the outwarde forme of the Sacrament c. Watson hath lost fiue of the Popes seauen sacraments By this you haue at one blowe striken of from the number of your holy fathers sacraments no moe but fiue For where wyll you finde in all the Scripture that eyther confirmation order matrimonie penaunce or extreme vnction are such sacraments as you speake of Or that they or anye of them haue anye such grace promised to the worthy receyuer of them Well Thus you haue dispossessed your selfe of fiue sacraments in hope to spoile vs of one But let vs sée whether we cānot kéepe our two sacraments still and so disappoint you of your purpose Baptisme you doe graunt vs for you say water is the visible or outwarde forme and doth signifie the grace of saluation and remission of sinnes Which grace is not only giuen to the worthy receyuer but also promised by Christes owne mouth when he sayth Qui crediderit c. He that will beléeue and be baptised shall be saued But fearing least you should marre all you leaue out the wordes that folowe Qui verò non crediderit condemnabitur But he that will not beléeue shall be damned Where is now the grace of saluation and forgiuenesse of sinnes that is promised to the outwarde baptising or washing in water Take awaye beliefe and there is no forgiuenesse of sinnes at all No not though you be baptised in water a thousand times Beliefe must goe before and baptising in water must folow after as a seale or confirmation of the fayth And whosoeuer doth beléeue will surely be baptised according to the institution of him in whome he doth beléeue The cause why children be baptised And such as doe beléeue that the promise of forgiuenesse of sinnes through Christ doth apperteyne to them and to their séede will not fayle to begge baptisme for their children also that when they shall come to the yéeres of discretion they may be put in remembraunce that they were dedicated to God and that therefore they ought to lead a godly lyfe as it becommeth such to doe And so many among these as shall be founde worthy that is to saye elected in Christ before the beginning of the worlde shall surely be saued as our Sauiour Christ hath promised But such among them as were not elected in Christ from the beginning shall not be saued although they doe beléeue after a sort as Iudas and Simon Magus did and be baptised too For onely Gods elect are effectually baptised and doe effectually beléeue Baptisme therefore is a visible or outwarde signe of an inuisible grace which grace is by the promise of Christ so annexed to the outward ministration of the visible element water that in Gods elect it neuer fayleth but is euer more effectuall Election in Christ maketh men worthy forgiuenesse of sinnes But in the other that are not elected it is effectuall in preaching lyuely the inuisible grace that is by Christ but it can not make them partakers of that grace bicause they be not worthy of it That is they be not elected in Christ which election alone is it that maketh men worthy Thus haue we one sacrament with your consent M. Watson nowe let vs sée whether we can kéepe another also maugre your beard But first let vs trie if there be not some contradiction in your wordes First you say that the outwarde element in this sacrament is bread and wine Cypri li. 1. Epist 6. and that it doth signifie the grace of the vnitie of Christs mysticall body c. And this you confirme by the testimonie of saint Cyprian And afterwarde you saye that our sacrament that hath the promise annexed vnto it is not bread and wine Contradiction in Watsons words but the very body and bloud of our Lord Iesus Christ the bread that came from heauen Nowe if yea and naye may be contrarie then is there contradiction in your wordes But to the matter There is no promise of grace made in the scripture to the worthy receyuer of bread and wine Wherefore it is manifest that bread and wine can be no sacrament The same reason might be made against that which you haue saide of
doth descende or come downe from whence many doe receiue the earnest of eternall lyfe the safegarde of faith and the hope of resurrection The aultars I say vpon which our sauiour did commaund not to laye the offerings of brotherhood except the same be seasoned with peace Laye downe sayth he thine offering before the aultar and go thy way back agayne Agrée with thy brother that the priest may offer for thée For what other thing is the aultar but the seat of the bodye and bloud of Christ All these things hath your furie eyther scraped broken or set aside Thus farre Optatus against the Donatists amongst whome Parmenian was one of the chiefe Saint Austen wryting against the same Parmenian saith that the Donatists denied all that were not of their sect Contra Epist Parmen li. 1. Capit. 3. to be of the Church of Christ And therefore they accounted all the ministratiō that was done by any other minister then their owne to be filthy and abhominable And where they might get the vpper hande they made spoyle of all those things that serued for the ministration For which doings Optatus doth in this place inueygh against them And to cause their crueltie and folly to appéere the greater in breaking scraping and remouing the communion tables which he calleth aultars he giueth names of great excellencie and dignitie to those things that were ministred vpon those tables calling the same the body and bloud and members of Christ the earnest or pledge of euerlasting saluation the safegarde of fayth and the hope of resurrection Yea he sayth that God is inuocated and called vpon there and that the holy ghost being earnestly desired doth descend and come downe thyther But you slip ouer those wordes because the maner of spéeche that the wryter vseth there is by these wordes perceyued Watson can slip ouer some words For who knoweth not that the cōming downe of the holy ghost must be vnderstanded to be spirituall and therfore the maner of spéeche to be Hyperbolicall He sayth also that the vowes of the people be sustayned or borne vpon those tables whereby he vnderstandeth the prayers of the people as may appéere by that which he wryteth in the same booke where he sayth thus Cur votae desideria hominum cum ipsis altaribus confregistis Illic ad aures Dei ascendere populi solebat oratio c. Why haue you with those aultars dashed in péeces the prayers peticions of men The prayer of the people was wonte there to ascend to the eares of God Why haue you cut downe the way that the prayers should go vp by And why haue ye labored with wicked hands in maner to pul away the ladder that the praier should not haue away vp as it was wont to haue And that it is the communion table which he calleth an aultar it is plaine by the which he writeth in the same booke also where he saith thus Quis fidelium nescit in peragendis mysterijs ipsa ligna linteamine cooperiri c. What faithfull man is ignorant that in the ministration of the sacraments the timber is couered with a linnen cloth When you haue weighed all this that Optatus hath written you will not I trow make so great reconing of the names that he gyueth to the sacrament Accompting them as sufficient reasons to proue that the sacrament is the verie body and bloud of Christ and not bread and wine Hilarius also calleth it Cibus Dominicus Our Lords meat Hilarius li. 8. Verbum caro the worde made fleshe I must néedes let the readers sée the wordes of Hilarie as they stande written in his eyght booke De irinitate And then let him iudge howe worthye credite you are that shame not to snatch such péeces to proue your purpose He sayth thus Eos nunc qui inter Patrem filium voluntatis ingerunt vnitatem interrogo vtrumne per naturae veritatem bodie Christus in nobis sit an per concordiam voluntatis Si enim verè verbum caro factum est nos verè verbum carnem cibo dominico sumimus quomodo non naturaliter manere in nobis ixistimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit Nowe I doe demaunde of them that doe cast in or heape vpon vs the vnitie of wyll betwéene the father and the sonne whether at this day Christ be in vs by nature in déede or by agréement of wyll For if the sonne of God be made fleshe in déede and we doe in the Lordes meat receyue the sonne of God incarnate in déede how should he be thought not to dwell naturally in vs which being borne a man hath both taken vnto himselfe the inseparable nature of our fleshe and also hath myngled the nature of his fleshe with the nature of eternitie to be communicated vnto vs vnder a sacrament If we shall vnderstand all these words of Hilarie so grossely as you would haue vs to vnderstand those wordes that you cite then shall Hilarie be found one of those that affirme the two natures in Christ to be confounded contrarie to that which all true christians doe with Athanasius confesse For he saith that Christ hath mingled the nature of his fleshe with the eternitie that is with the deuine nature We must therefore reade his wordes with fauour as I haue noted in that which I haue written vpon those wordes that you cite out of him in the .24 deuision of this Sermon Loke in the 24. deuision Being earnestly bent against those heretikes that denied the naturall vnitie betwixt Christ and his father he speaketh a great deale to largely of the vnitie betwixt Christ and vs calling that naturall also But for the wordes that you cite we confesse all that Hilarie sayth That is that we doe in déede receyue in the Lords meate verie Christ the sonne of God incarnate But not in your grosse maner Basill in his Masse calleth them Sancta Diuina c. Basilius in Missa Holy sacraments godly pure vndefiled immortall heauenly and gyuing lyfe Of what authoritie this Masse of Basill is I referre to the iudgement of the learned It is not neyther hath bene folowed in any Church neyther is it found in his workes in the Gréeke Wherefore it séemeth to mée to be but a deuise thrust out in his name by some one that was vnborne many yeres after Basill was dead But let it be of as great authority as you would wishe it to be shall his wordes that you cite proue the sacrament to be the body and bloud of Christ and neyther bread nor wine He calleth it but an holy godly vndefiled immortall heauenly and quickning sacrament If you adde a minor proposition and saye but euery such sacrament is the reall and naturall body of Christ shall we be enforced to conclude
28. Sacrifices are not meanes to take away sinnes 37. Spirituall sacrifices 98. Saint Austens minde in playne wordes 105. Shamefull chaunging of wordes Fol. 119. Solemne is not contrarie to priuate 152. T THe Church of Christ doth alwayes condemne heresies Fol. 17. The sacrament ministred in bread and cheese 19. The Pope put to his choyse 21. Three Popes doings condemned Fol. 22. The popishe priests like the Messalians 23. The Papistes are Anthropomorphits 26. The Pope and the hole Synode decree an heresie 28. The meanes whereby Christes merites are applyed to vs. 31. The best arguments of the Popes diuinitie c. 42. The speakers meaning is the truth of the sentence 44. The schoole Doctors ouerthrowe Watsons assertion 45. The value of Watsons reasone Fol. 45. Theophilact seeketh shyftes c. Fol. 53. The conclusion that Watson might wyth more honestie haue made Fol. 55. The minde of Paule in making mention of Melchisedech 65. The duetie of a good interpretour Fol. 71. The order of Melchisedech declared 73. The continuall offering of Christ Fol. 74. Theophilacts meaning 81. The meaning of Daniels prophecie 83. The speciall vse of the pasouer 91. The act of mediation 97. The Masse doth diminish the glorie of Christ 104 The cup of saluation is tribulation 108. Three reasons to prooue Gregories woorkes counterfayt 110. The way to apply Christes passion 111. Two vntruths affirmed with one breath 115. The meaning of Cyprian 118. The sacrament of Christes bodye and bloud c. 121. The forme of the popishe Masse Fol. 124. The Baker and his boy 127. The Baker was not prentise in the Vniuersitie 127. The vse of distinctions 130. The new Masters teache the olde lesson 155. The Papistes varie about their consecration 156. The sure stay that the popishe consecration hath c. 156. The effect of the sacrament 157. The sacrifice of the newe Testament 158. The Masse hath not the mariage garment 158. To builde vp a cottage and pull downe a pallace 170. To what ende saint Luke vsed copie of words 173. The Masse alone is able to holde vp the Deuils kingdome 185. W WAtsons grace in the bragge of antiquitie 13. Wordes cyted not founde Fol. 13. Watson cyteth wordes that prooue the contrarie c. 14. Waffer cakes called stertch 21. Watson sucketh out the dregges of olde writers 24. Wordes of Cyrill not founde 25. Watson can speake truth 30. Watsons darke speaking 33. Watson forgetteth his last sayings Fol. 38. Watson dealeth not simply 39. Watsons obedient Catholikes 39. Watsons pitie 42. Watson will make his newe Masters laugh 42. What Christ did at his last supper Fol. 43. When Christ was giuen and hys body broken c. 44. Watson hath ouershot hymselfe Fol. 44. What is ment by the second Ram. Fol. 50. Watsons fallace opened 52. Watson had no leasure to looke in the Greeke 55. What sacrifices the Church offereth 60. Wherein Christ is lyke Melchisedech 68. Watson neere driuen 69. Watson maketh light of that which he is not able c. 69. Watson would haue Austen teache false doctrine 73. Watsons Maior is not currant c. Fol. 79. Wherein the tables bee compared Fol. 79. Watson hath time ynough to proue his arguments 82. What sacrifice Antichrist may take away 83. Wordes that remayne sealed 84. Watson confirmeth our allegation of scriptures 88. Watsons learning and wysedome shewed 89. Watson was deepe in his Oblations 89. Why Christ would eate Pasouer Fol. 92. Watson verie nighe a daungerous errour 93. Was and shal haue no place in god Fol. 96. Watson wyll folowe the most vnlikely 100. Watsons glose disproued 107. Watsons impudency 108. Watson blynded wyth affection Fol. 109. Watson would not see c. 110. Watson hydeth the faultes of the Masse 116. What sacrifice the Apostles did offer 130. Who they be that slaunder Watson Fol. 145. What consecration is 155. Watsons purpose in speaking of circumstaunces 162. We depende vpon Christes commaundement 163. Watsons examples prooue not hys purpose 166. What maye iustly bee gathered of Eusebius c. 168. Watson vnderstandeth not Chrysostomes maner of speaking 179. Watson coulde not turne ouer the leafe 181. FINIS ¶ Here beginneth the first Sermon The Title of Watsons Sermons Two notable Sermons made the thirde and fift Fridayes in Lent last past before the Queenes Highnesse concerning the Reall presence of Christs bodie and bloud in the blessed sacrament and also the Masse which is the sacrifice of the new Testament by Thomas Watson Doctor of Diuinitie I Haue hearde that in the dayes of King Henrie the eight there preached one before him CROWLEY whose Sermon the King liked not bicause it was not to be liked And therfore he willed Sir Thomas More then being Lorde Chauncelor to giue the Preacher thankes worthie such a Sermon He therfore being a man of a pleasant wit spake to the Preacher with a lowde voyce that the King might heare and sayde Sir Thomas Mores thankes The Kings Maiestie thanketh you for your notable Sermon Which when the King heard he called Sir Thomas to him and sayde What meane you my Lorde to giue such thankes in our name If it lyke you quoth hée there be some thinges notable euill Whether the Printer ment so of these two Sermons I knowe not But I trust that the Reader shall perceyue by the setting open of the subtiltie thereof that they were not notable good Obsecro vos fratres per misericordiam dei WATSON Diuision 1. vt exhibeatis corpora vestra hostiam viuam sanctam deo placentem c. Roma 12. Bicause your Printer hath not Englished your Latine text CROWLEY I will be so bolde as to English it that the English Reader whom your subtiltie may soonest hurt maye vnderstande your text and wey howe good a grounde it is for you to builde that you woulde builde vpon it I beséech you brethren sayth S. Paule euen for the mercie of God make your bodies a sacrifice liuing holy and acceptable vnto God c. Roma 12. WATSON Diuision 2. Philipians 3. If S. Paule writing to the Philippians the thirde chapter was not ashamed to saye to write one thing diuers times to you is not paine or sloth to mee but profitable and necessarie for you much lesse ought I to be ashamed for that I propounde to you at this time that lesson againe which before I haue twise entreated seeing I intende by Gods grace to speak nothing but that I haue learned either of S. Paule himselfe or of such as I think was endued with the same spirit that S. Paule was And this I do not for lack of good matter but for lack of better matter in my iudgement more necessary to be learned of vs al at this present For what is better worthyer and more needefull to bee taught and learned of all sortes of men in these euill dayes and corrupt time then how to offer vp our selues to God a liuing holy and pleasing sacrifice to ouercome and
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
ad dexteram Patris nec aliunde quam inde venturus est ad viuos mortuosque iudicandos Et sic venturus est illa angelica voce testante quemadmodum visus est ire in coelum id est in eadem carnis forma atque substantia cui profecto immortalitatem dedit naturam non abstulit Secundum hanc formam putandus non est vbique diffusus Cauendum est enim ne ita diuinitatem astruamus hominis vt veritatem corporis auferamus Doubt not therefore but the man Christ Iesus is there now from whence he shall hereafter come And sée thou reuolue in thy minde and kéepe faythfully the Christian confession which is that he arose agayne from the dead ascended into heauen sitteth at the right hande of the father and that he shall come from none other place but frō thence to iudge both the quick and the dead And as the voyce of the Angell doth witnesse he shal come euen in such sort as he was séene go into heauen that is in the same forme and substaunce of fleshe vnto which no doubt he hath giuen immortalitie but hath not taken awaye the nature And according to this forme he is not to be thought to be spread abroad in all places For we must beware that we doe not so set vp the diuinitie of the man that we take away the truth of the body These wordes of Austen are playne ynough But to make them more playne he addeth Dominus Iesus est vbique per id quod Deus in coelo autem perid quod homo The Lorde Iesus is euerye where in that he is God but in that he is man he is in heauen Agayne the same Austen Tractatu in Iohn 30. wryting vpon saint Iohns gospell sayth thus Corpus Domini in quo resurrexit in vno loco esse opertet veritas cius vbique diffusa est The body of the Lord wherin that he arose must be in one place but his truth is spread abroad in euery place Much more might be cited out of Austen for this matter but this may suffice to satisfie all reasonable men concerning his iudgement herein Ambrose also who was lyuing in S. Austens time sayeth thus Ascendists Paulo qui non contentus solus te sequi nos quoque docuit quemadinodum te sequamur vbi te reperire possimus dicens Ambrosius in Lucam lib. 10. cap. 24. Si ergo consurrexistis cum Christo quae sursum sunt quaerite vbi Christus est ad dexteram dei sedens Et ne oculorum magis hoc quam animorum putaremus officium addidit Quae sursum sunt sapite non quae super terram Ergo non supra terram nec in terra nec secundum carnem te quarere debemus si volumus inuenire Thou didst ascende in Paules iudgement also who not contented to folow thée alone hath taught vs also how we may folow thée and where we may finde thée when he sayth If ye be risen togither with Christ séeke those things that are aboue where Christ is sitting at the right hand of God And least we should thinke this rather to be the office of the eyes then of the mindes he addeth Sauour those thinges that are aboue and not those things that are on earth If we will finde him therefore we must not séeke him vpon earth neyther in earth nor after the maner of fleshe What wordes can be more playne then these or more mightie to ouerthrowe your foundation M. Watson doth not Ambrose say Ambrose ouerthroweth Watsons foūdation that if we will finde Christ we must séeke him in heauen where he is sitting at the right hande of God Ergo not in your bread and Wine in such sort as you teache About the same time lyued Cyrill also that was Byshop of Alexandria Cyrillus in Iob. lib. 6. cap. 14. The same wryting vpon Iohn sayeth thus Et si Christus corporis sui praesentiam hinc subduxit maiestate tamen diuinitatis semper adest sicut ipse à discipulis abiturus pollicetur Ecce ego vobiscum sum omnibus diebus vsque ad consummationem saeculi Althoughe Christ haue conueighed hence the presence of his bodye yet is he alwaye present by the Maiestie of his diuinitie euen as when he was departing from his Disciples he promised Beholde I am with you euery daye euen to the ende of the worlde Gregorius in homil Pasch Gregorie also sayth Christus non est hic per praesentiam carnis qui tamen nusquam deest per praesentiam maiestatis Christ sayth he is not here by the presence of his fleshe which notwithstanding is absent from no place by the presence of his maiestie Ad Transimundum Regem lib. 2. Fulgentius also wryteth thus Christus vnus idemque homo localis ex homine qui est Deus immensus ex patre Vnus idemque secundum humanam substantiam absens coelo cum esset interra derelinquens terram cum ascer disset in coelum Christ is but one and the selfe same is placible man of man which is of his father God that can not be measured One and the same as touching his humane substance was absent from heauen when he was on earth and leauing the earth when he ascended into heauen The last of these wryters hitherto cited lyued within .500 yeres after Christ And Beda who lyued about .730 yeres after Christs ascencion wryting vpon these wordes Ecce ego vobiscum sum c. Beda in Math. cap. 28. Beholde I am with you c sayth thus Ipse Deus homo est assumptus est humanitate quam de terra susceperat manet cum sanctus in terra diuinitate qua terram pariter implet coelum He that is both God and man is in his humanitie that he tooke of the earth assumpted vp but in his diuinitie wherewith he filleth both heauen and earth he doth remayne with his Saints on earth These testimonies of Scriptures and holy fathers may suffice I suppose to shake your foundation so The Scriptures Doctours haue shaken Watsons foundation that no wise man will be bolde to ioyne with you in building thereon vnlesse it be suche as you were when you made this Sermon what you be nowe I knowe not But least you should doe as commonly your sort vse to doe that is to report that we teach that the Sacraments of Christ are but bare and naked signes I let you vnderstande that we confesse and are readie to confirme with our bloud if God so will that Iesus Christ is verily and in déede present in the right and due administration and receyuing of his Sacraments And that the worthy receyuers doe verily in déede Howe Christ is present in his Sacraments receyue Iesus Christ himselfe But that this is done substantially and really that is in the maner of the receyuing of a bodily substaunce or thing into mens bodies that we denie and trust
consisteth of two things of the visible forme of the elementes and of the inuisible bodye and bloud of oure Lorde Iesus Christ both that outward Sacrament and the thing or substaunce of the Sacrament that is the body of Christ These words neede no declaring but poynting and for that cause why should I tarie in this poynt any longer seing that our Bookes be full of such like authorities Therefore as I began seing the substaunce of our Sacrifice of the new Testament is the very reall and naturall body of Christ if this body be not present in the Sacrament as the enemies of Christes Crosse and the destroyers of oure faith falsly pretende then be wee christen men left altogither desolate without anye Sacrifice priuate vnto vs for both the Sacrifice of Christ vpon the crosse and also the inwarde Sacrifice of mans heart be not priuate but common to vs and to all faythfull men from the beginning of the worlde to the last ende All these wordes are to proue CROWLEY that we whome you call the enimies of Christs Crosse and destroyers of your fayth doe take awaye from the Church of Christ that sacrifice that they maye and ought continually to offer to God and leaue them in worse case then were the Iewes or any other sect except the Mahumetans for they only are without a peculier sacrifice to offer to their God Your Argument when the flowers of Rhetorick be taken from it is in this forme Seing that the substaunce of our sacrifice is the verie reall and naturall body of Christ they that denie it to be in such sort present doe denie the Church to haue any Sacrifice to offer to God But the Protestantes doe denie it to be in such sortes present Ergo they denie the Church to haue any sacrifice to offer to God To proue the Maior proposition of this Argument Cyprian lib. 2. Ep 3. you make a long parenthesis And first you begin with the wordes of Cyprian In sacrificio quod Christus est non nisi Christus sequendus est In that Sacrifice that is Christ no man is to be folowed but Christ True it is that in the thirde Epistle of his seconde Booke Saint Cyprian hath those wordes that you cite But that he ment by those wordes to affirme that Christes reall and naturall body is present in the sacrament I deny and doubt not to be able to stand to that deniall agaynst all that can be iustly proued by the words of Cyprian in that place or any other of his workes And least you should think that of an obstinacie I doe without good ground denie that I am not able to aunswere I will shewe you what moueth me to denie that which you affirme First the same Cyprian in the same Epistle sayth thus Admonitos autem nos scias vt in Calice offerendo dominica traditio seruetur neque aliud fiat a nobis quam quod pro nobis Dominus prior fecit Vt Calix qui in commemorationem eius offertur mixtus vino offeratur Nam cum dicat Christus Ego sum vitis vera sanguis Christi non aqua est vtique sed vinum Nec potest videri sanguis cius quo redempti viuificati sumus esse in Calice quando vinum desit calici quo Christi sanguis ostenditur qui scripturarum omnium sacramento ac testimonio praedicatur Ye maye vnderstande sayth Cyprian to Coecilius that we are warned that in the offering of the Cup we obserue the Lordes tradition and that we doe nothing therein other then that which the Lorde did for vs before That the Cup which is offered in remembrance of him be offered being mixed with Wine For when Christ sayth I am a verie Vine doubtlesse then the bloud of Christ is not water but Wine Neyther can it séeme that his bloud wherwith we were redéemed and quickened is in the Cup when it wanteth Wine whereby Christs bloud is set forth and shewed which is by the Sacrament and testimonie of all the Scriptures preached abroade Agayne the fame Cyprian sayth in the same Epistle Lauabit in vino stolam suam in sanguine vnae amictum suum Quando autem sanguis vuae dicitur quid aliud quam vinum dominici sanguinis ostenditur He shall washe his robe in Wine and his apparell in the bloud of the Grape And when mention is made of the bloud of the Grape what other things is shewed then the Wine of the Cup of the Lordes bloud And after a few words the same Cyprian sayth thus Vini vtique mentio est ideo ponitur vt Domini sanguis vino intelligatur Et quod in Calice dominico postea manifestatum est prophetis annumiantibus praedicatur Mention is made of the Wine sayth Cyprian and for this cause is it done that the Lordes bloud might be vnderstanded by the Wine And that thing that was afterwarde manifestly shewed in the Lords Cup was before preached when the Prophets shewed forth the same And in the same Epistle after he hath spoken of the wordes of our Sauiour Christ written in the .26 chapter of Saint Math. Gospell he sayth Qua in parte inuenimus Calicem mixtum fuisse quem Dominus obtulit vinum fu sse quod sanguinem suum dixit In which part sayth Cyprian speaking of the Cup we finde that the cup which the Lorde offered was mixed and that the thing which he called his bloud was Wyne And againe after he hath spoken of the words of the Apostle he sayth Miror satis vnde hoc vsurpatum sit vt contra euangelicam apostolicam disciplinam quibusdam in locis aqua offeratur in dominico calice quae sola Christi sanguinem non possit exprimere I maruayle much sayth Cyprian howe it commeth to passe that contrarie to the doctrine both of the gospell of the Apostle water is in certayne places offered in the Lordes cup which being but water alone can not expresse the bloud of Christ These sayings of Cyprian being written in the same Epistle that you cite Cyprians words in the same Epistle that watson citeth make against him doe cause me to deny that which you affirme For he saith The Wine of the cup of the lords bloud is shewed forth The lords bloud is vnderstand by the Wine And that it was Wine that he called his bloud And last of all that water alone could not expresse the bloud of Christ No man that is not blinded by affection will saye that Cyprian ment in that Epistle to teache that Christes reall and naturall body is present in the Sacrament otherwise then spirituallye and sacramentally But I maruell much that you were so blinde when you reade that Epistle that you could not sée these playne wordes of Cyprian euen in the last sentence of the Epistle Religioni igitur nostrae congruit timori ipsi loco atque officio sacerdotij nostri frater charisme in Dominico Calice miscendo offerendo
Seraphins stande there couering their faces with sixe winges c. Which thing if you will graunt then must euery Priest in his Masse be sorrowfull for those that babble when he is at his Masse And he must ouer topple his cup that the spirituall bloud may flowe of from the holy table c. And the bloud in the Chalice must be sucked out of the vndefiled side It is much to be maruayled that you M. Watson when you did read this place did not perceyue what figure Chrysostome vseth here But it is to be thought that you saw it well ynough but would not be knowne of it for you knewe that your Auditory would not charge you with the matter And as for vs that were then beyonde the Seas you supposed that we should neuer come to trie the matter with you by hande blowes and therefore you were the more bolde to pick out a fewe wordes out of the midst of Chrysostomes sayings and applie them pretily to your purpose As though Chrysostome had ment by them to teach that the reall and naturall body of Christ Chrysostoms meaning is really and substantially offered by the Priest in his Masse Where as Chrysostomes meaning was to strike a reuerent feare into the mindes of his hearers and to moue them to haue their mindes and hartes lifted vp to God whilst the holy misteries of the body and bloud of Christ should be in ministring and receyuing And that this was his meaning it doth playnely appeare in his words in the same place when he sayth Didst thou not make promise to the Priest which sayde lift vp your minds and harts and thou saydest we haue them lifted vp to the Lord And in the verie same houre thou art found a lyar But you haue Saint Austen to take your part both in his .ix. Booke of Confessions and also of the sentences of Prosper Yea he is full of such sayings say you but you tell vs not where more then in these two places I wil desire the reader therfore to thinke that this is but your bragge till you bring forth more store of that you saye Austen hath in suche plentie But let vs weigh these two places of Austen sée how they maye serue your purpose against vs and not against Austen himselfe in his other writings First for aunswere to that which you cite out of the .ix. booke and twelfe Chapter of his Confessions I referre the learned reader to that which the same Austen wryteth in the Chapter next folowing And that such as haue not Saint Austens workes may sée his wordes I will here set them in wryting as they are there to be read August li. 9. Confess ca. 13. Nanque illa imminente die resolutionis suae non congitauit suum corpus sumptuose contegi aut condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum patrium Non ista mandauit nobis sed tantummodo memoriam sui ad altare tuum fieri desiderauit cui nullius diei praeteronissione seruierat vnde sciret dispensari victimam sanctam qua deletum est chirographum quod erat contrarium nobis qua triumphatus est hostis computans delicta nostra quaerens quid obijciat nihil inueniens in illo in quo vincimus Quis ei refundet innocentem sanguinem Quis ei restituet precium quo nos emit vt nos auferat ei Ad cuius precij nostri sacramentum ligauit ancilla tua animam suam vinculo fidei Saint Austen speaking of his mother Monica sayth thus vnto God When the day of hir resolution was at hande she had no minde to haue hir body sumteously buried or to be embaulmed with Spices neyther did shée desire to haue a fine or gorgious Tumbe or to be buried in hir Countrie Shée gaue vs no charge concerning these matters but hir only desire was that she might be had in remembraunce at thine altar whervnto shée had giuen hir selfe in seruice euery day contynually from which she knewe that the holy slayne offering whereby was blotted out the hande wryting that was against vs was distributed whereby that enimie that numbreth our sinnes and séeketh what he may obiect against vs and findeth nothing in him in whome we ouercome is triumphed ouer Who shall poure out innocent bloud to him agayne Who shall restore to him the price wherewith he bought vs that he may take vs awaye from him Vnto the Sacrament of which price thy handemayden did tie hir soule with the bond of fayth If you would haue weighed thys place well you would not haue cyted the other for such purpose as you did Yea you would haue passed it ouer I trowe for it marreth a great part of your market Saint Austen sayth here that his mother knewe that the holy slayne sacrifice was daylie distributed at the aultar It is playne therefore by these wordes that there was no priuate Masse then but Communion Austen expounded by himselfe which thing maketh verie euill for your purpose And in the later ende of those wordes Saint Austen doth playnely declare in what meaning he wrote those other wordes that you cite For the thing that he spoke of before he doth here cal Precij nostri sacramentum The sacrament of our price As touching the place of Austen in his booke of the Sentences of Prosper ye doe well to confesse that it was cited by Gratian For it will be as harde for you to finde it in Saint Austens workes as to finde burning fyre in the bottome of the Sea yea or to finde that meaning in any part of his workes It is an Austen of Gratians owne making that wrote those wordes and not Austen the Bishop of Hippo. But yet if you had read the glosse of that text you would not I thinke haue made so great accompt of that place For it sayth thus In tertia parte Watson will none of this glosse quod coeleste sacramentum quod est in altari improprie dicitur Corpus Christi sicut Baptismus improprie dicitur fides In the third part that the heauenly sacrament that is on the altare is improperly called the body of Christ euen as baptisme is improperly called fayth If this glosse doe not fight with the text then doth not this place make so much for your purpose as you would haue it to séeme to make for it And bicause ye make mention of Prosper let vs sée what he sayth in his .339 sentence taken out of Austen Prosper sentencia 339. Qui discordat a Christo nec carnem eius manducat nec sanguinem bibit etiam si tantae rei sacramentū ad iudicium suae praesumtionis quotidie indifferenter accipiat He that agréeth not with Christ doth neither eate his flesh nor drinke his bloud although he doe daylie without regarde receyue the sacrament of so great a thing to the condemnation of his owne presumption In thys one sentence is ynough to satisfie as
We say that the scripture hath many such spéeches as this is my bodye and this is my bloud which are not proper spéeches but figuratiue wherefore it is not of necessitie required that this is my body and this is my bloud should be taken for proper spéeches The circumstances must giue the vnderstanding But if the circumstaunces be such that by them the spéeche can not be proper but figuratiue then is there no cause why we maye not vnderstande these places by the figure as well as the other I will therefore consider your circumstaunces and then shape you a further aunswere But if we will consider the circumstaunces of the text WATSON Diuision 14 who was the speaker for what intent what time and such other it shall plainely appeere that the literall sense as the wordes purport is the true sense that the holy Ghost did principally intend As for example First it appeareth euidently the speaker to be Iesus Christ our Lord Gods sonne equall and omnipotent God with the father and that these hys wordes be not wordes of a bare narration and teaching but wordes whereby a sacrament is instituted And for that reason we must consider that it is otherwise with Christ then with vs for in man the worde is true when the thing is true whereof it is spoken In God the thing is true when the worde is spoken of the thing Mans worde declareth the thing to be as it is before Gods worde maketh the thing to be as it was not before In man the truth of his worde dependeth of the truth of the thing Contrarie in God the truth of the thing dependeth vpon the speaking of the worde as the psalme sayth Ipse dixit facta sunt He spake the worde Psalm 148. and the things were made And this thing the Deuill knewe well ynough being sure that if Iesus were Christ and God hee could with his worde both create newe thinges and also chaunge the nature and substaunce of any thing Math. 4. and therfore sayde vnto him tempting him whether he was Gods sonne or no if thou be Gods sonne speake the worde that these stones maye be made bread Whereby we maye learne that although in mans speeche it is not true to saye these stones be bread yet if God should say so it should be true the inferior nature of creatures gyuing place to the omnipotent power of God the Creator After which sort Ireneus reasoneth against those heretikes that denied Iesus Christ to be Gods sonne vsing that most constantly beleeued truth of the sacrament that we holde nowe grounded vpon Christes wordes for an argument to conuince Iesus the speaker to bee Gods sonne His words be these Quomodo autem constabit eis eum panem in quo gratiae actae sunt corpus esse domini sui Libr. 4. ca. 34. calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant Howe shall it bee certaine vnto them that that bread vpon which thankes are giuen that is to say the Eucharisticall bread is the body of their Lord and the Cup of his bloud if they say not that he is the son of him that made the worlde as though he should reason thus These words which Iesus spake of the blessed bread saying This is my body This is the Cup of my bloud be eyther true or false If the speaker of them be pure man and not God as they saye then can they not be true for mans worde chaungeth not the nature of things as it is here But if the wordes be true as they certainely beleeue then the speaker of them must needes be Gods sonne of infinite power able to make the things to be as he sayth they be And also in his .57 Ireneus lib. 4. Cap. 57. Chapiter the same fourth booke he maketh the lyke argument in these words Quomodo iustè Dominus si alterius patris existit huius conditionis quae est secundum nos accipiens panem suum corpus confitebatur temperamentū calicis sui sanguinem confirmauit If our Lorde be a pure man that nature and condition that wee be of the sonne of an other father then God Howe did he iustly and truely taking bread into his hande confesse and saye it to be his body and confirme that mixture of wine and water that was in the Chalice to be his owne bloud By these two places of Ireneus that lyued within .150 yeares of Christ we are taught not to flie to our figures of Grammer to make these wordes of Christ true which indeede we must needes doe or else say they be false if Christ the speaker be but onely man and not God but we bee taught by him to beleue them to be most true and for that reason to beleue also that Christ the speaker is Gods son by whose almightie power the things be chaunged made as he speaketh so that we may iustly after the minde of Ireneus and dyuers other olde Authors which were long to rehearse nowe conceaue this opinion of these men that say these wordes of Christ cannot be true except they be vnderstanded by a figuratiue speeche that they eyther beleeue not themselues that Christ is Gods sonne or else giue occasion to other to reuiue that olde damnable Heresey of Arius that denied Christs Godhead the experience whereof we haue had of late dayes of some that from Sacramētaries by necessarie consequence of that Heresey became Arianes The first circumstaunce that you consider CROWLEY is the speaker of these wordes I am contented to beginne with the same And also to agrée with you vpon the equalitie of Christ with his heauenly father in all pointes touching his diuine nature wherefore if you conceyue such an opinion of me as you speake of bicause I say that these wordes This is my body is a figuratiue spéeche you conceyue a wrong opinion And I am sure I may safely say as much for all those that you speake of But nowe let vs sée howe honestly you haue behaued your selfe in applying the words of Ireneus to your purpose Libr. 4. ca. 34. He saith thus Quomodo autem constabit c. First I must tell you that euen as in the place that you did before cite out of Ireneus you picked out a péece for your purpose and left that which might make the Writers meaning playne so you haue done here also For in the same Chapiter not twentie lynes before those wordes that you cite Ireneus sayth thus Igitur non sacrificiae sanctificant hominem non enim indiget sacrificio Deus sed conscientiae eius qui offert sanctificat sacrificium pura existens praestat acceptare Deum quasi ab amico The sacrifices doe not make the man that doth offer them holye for God hath no néede of Sacrifice but the conscience of him that offereth being pure doth make the sacrifice holye and causeth God to take it in good part as
at the hande of a friend And agayne he sayth Oportet enim nos oblationem Deo facere c. We must needes make an oblation to God and be found thankfull to God our maker in all things In pure iudgement in faith without Hipocrisie in firme hope in feruent loue offering vp the first fruites of those thinges which are his creatures And the Church only may offer this pure oblation to hir maker offering vnto him some part of his creature with thankesgyuing vnto him But the Iewes doe not now offer for their handes be full of bloud for they haue not receyued the worde whereby offering is made to God No more doe all the Synagogs of heretikes And other which saye that there is another father besides him that is the maker doe therefore when they offer to him those thinges that be of the same creation that we are declare thereby that he is desirous of that which is not his owne and coueteth after those things that appertayne to other And such as doe saye that the things which are of the same creation with vs be made by defect and ignoraunce and suffering doe when they offer the fruites of ignoraunce and of suffering and defect sinne against their father reuiling him rather then giuing him thankes After these wordes doe those wordes followe that you haue cited for your purpose Quomodo autem constabit eis c. Howe shall it be certaine vnto them that that bread wherein thankes are giuen is the body of their Lorde and the Cup of his bloud if they say not that he is the sonne of him that is the maker of the world Thus farre go the wordes that you cite And where as you shut vp the matter with an interrogation as though there were the whole of that which the Author doth there wryte of this matter in as many Copies as I haue séene the poynt there is but a comma and the sentence contynued with these wordes id est verbum eius per quod lignum fructificat c. That is his wordes whereby the trée is made fruitfull the Fountaynes to flowe that gyueth first the blade then the eare and then the full corne in the eare And agayne how doe they saye that the fleshe which is nourished with the body and bloud of the Lorde doth come into corruption and not receyue lyfe Therefore eyther let them chaunge their minde or abstayne from offering the things that are spoken of before As for our iudgement it is agréeable to the Euchariste or thankesgyuing and on the contrarie part the Euchariste doth confirme our sentence or iudgement For we doe offer vnto him the things that are his and doe agréeably preach the communion and vnitie of the fleshe and the spirite For euen as the breade which is of the earth taking the name of God is not nowe common bread but the Eucharist or sacrament of thankesgyuing consisting of two things one earthly and another heauenly so our bodies also being made partakers of the Euchariste are not nowe corruptible for as much as they haue the hope of the resurrection c. And agayne in the ende of the Chapter he sayth Sic idio nos quoque offerre vult munus ad altare frequenter sine intermissione Est ergo altare in caelis c. His will is also that in such sort and therefore we should oftentimes and contynually offer a gift at the aultar The aultar therefore is in heauen For thither are all oure prayers and oblations directed and our temple euen as Iohn sayth in his reuelations And the Temple of God and tabernacle was set open If you had weighed all these wordes of Ireneus togither Watson did not weight Ireneus wordes being written in the same Chapter with those that you cite in your Sermon I suppose you would not haue thought his wordes so méete for your purpose The sacrifice sayth he is sanctified by the pure conscience of the offerer We must be founde thankefull to our maker in all things in pure iudgement in vnfayned fayth in stedfast hope and in feruent loue offring to him the first fruits of those things that be his creatures And the Church onely may offer this oblation The bread which is of the earth receyuing the name of God is not now common bread but the Eucharist consisting of two things the one earthly and the other heauenly He wyll haue vs to offer a gift vpon the aultar continually wythout ceasing The aultar therefore is in heauen How doe these words agrée with the reall presence of Christ in the sacrament And howe can these wordes suffer your Masse to be accompted the sacrifice of the Church The whole purpose of Ireneus in that Chapiter is to shewe that the workes of loue procéeding from an vnfayned fayth and a pure conscience are that sacrifice that God regardeth And in the vse of the sacrament which he calleth the Eucharist or thankesgiuing this sacrifice so acceptable to God is not onely taught by sensible signes but also exercised And the aultar whereon this sacrifice is offered is Christ which is in heauen Against whome Ireneus did write The wordes that you cite were by Ireneus spoken against such as affirmed that God is not the maker of those creatures that we haue the vse of Which affirmation if it were true then Christ being the sonne of God whome those men denied to be the maker of the worlde had no power to institute the sacrament of his body bloud in any of those creatures for he should not then haue béene Lorde ouer them As touching the names body and bloud giuen to this sacrament the reason thereof his declared before Your reasons therfore that you make in Ireneus name are not worth a Lowse To the same ende tendeth the other place which you cite out of the .57 Chapter of the same booke Wherefore those two places of Ireneus who liued within .150 yeres after Christ doe teach you to vse the figure called Metaphora or translation in the vnderstanding of these wordes This is my body and this is my bloud notwithstanding that Christ the speaker is both God and man Psalm 148. and euen he of whom Dauid spake when he sayde Ipse dixit facta sunt He spake the worde and the things were made For he spake not those words as one that would by them creat a new or alter and chaunge the substaunce of that which he had before created Christs purpose in speaking the wordes of his last supper but his purpose was to institute a sacrament or visible signe of the excéeding great mercie that he should shortly shewe in giuing his body and bloud for the redemption of the sinnes of the worlde and of that wonderfull misterie of ioyning the faythfull togither into the felowship of members of one body and of the same to him their head These wordes of Christ therefore are true in his meaning notwithstanding ought that you can saye
and yet to be vnderstanded by the figure and not as the wordes doe purport And yet are we that saye so farre ynough from the Arians heresie The second circumstance I spake of WATSON Diuision 15. was to consider to what purpose and intent Christ spake those wordes and I sayde they were wordes not of a bare narration teaching some doctrine but the wordes of the institution of a sacrament of the new Testament And then it followeth that if they be the forme of a sacrament as they be in dede then must they needes be that instrument wherby Gods almightie power assisting the due ministration of his Priest worketh that grace inwardly that the words purport outwardly For so it is in all other sacraments In Baptisme these wordes Ego Baptizo te I baptise thee and so forth like as outwardly to the eares of the hearer they signifie a washing so almightie God assisting the due pronouncing of them doth inwardly woorke the grace of washing the soule of him to whome the wordes be spoken if their be no stop or impediment of his partie And lykewise in penaunce as the wordes of the Priest saying Ego absoluo te ab omnibus peccatis tuis in nomine Patris filij spiritus sancti I absolue thee from al thy sinnes in the name of the father and the sonne and the holy Ghost doe signifie forgiuenesse so God doth inwardly forgiue if the partie be truely penitent Lykewise in marriage that knot the man knitteth with the woman in taking hir to his wyfe and she him to hir husband God also inwardly doth knit the same which man can not loose and so foorth of all other sacraments Nowe to oure purpose The grace which is included in these wordes this is my body this is my bloud is not only accidentall grace as in the other but the body of Christ to be our sacrament which is the substaunce of grace the Author Bernar. Sermone De Coena Fountayne Well of all grace as S. Bernard sayth Dicitur Eucharistia per excellentiā In hoc enim Sacramēto non solum quaelibet gratia sed ille à quo est omnis gratia sumitur This sacrament is called Eucharistia for some excellencie aboue all other for in this sacrament is receyued not onely any other grace but he of whome proceedeth all grace Then it followeth that where as the grace of this sacrament which the wordes purport to the outward eares of all men is the essentiall grace of Christes body and bloud to be there present it followeth I saye that Christ by these wordes as by a conuenient instrument worketh inwardly in that he gaue to his Disciples the reall presence of his owne body and bloud Emesenus Oratione De corp sanguine Christi as Eusebius Emesenus sayth Fide aestimandi non specie nec exterioris censenda est visu sed interioris hominis affectu To be esteemed by fayth and not by the outwarde forme and not to be iudged by the sight of the outwarde man but by the affection of the inwarde man CROWLEY First you considered the person of him that spake these words This is my body and nowe you consider his intent in speaking His purpose was not saye you by these words to shewe what the thing was that he spake of but to vse the words as an instrument whereby the inwarde thing signified by the outwarde wordes is wrought And to make this your opinion playne you vse the wordes in Baptisme in Penaunce and the contract in mariage for examples Surely M. Watson this must néedes appéere a straunge maner of doctrine when it shall be waighed by them that doe cōsider what the vse of wordes is and what the almightie power of God is Learned men haue alwayes taught that the vse of wordes is to teach the hearers and that they be instruments seruing onely to that vse None but Sorcerers wyll say that words are instrumentes to worke wonders with In déede the Poete speaking of magicall verses sayth thus Carmina vel caelo possunt deducere lunam Verses are of such force that they are able to bring the Moone downe from heauē But we finde not in the holy scripture or in any Catholike Wryter that wordes haue any other vse then to teache Peraduenture you will saye that the Prophet Dauid will take your part bicause he sayth Verbo Domini caeli firmati sunt Psalme 33. spiritu oris eius omnis exercitus eorum By the worde of the Lorde were the heauens established and all the armie thereof by the breath of his mouth But saint Austen and as many as I haue séene that doe write vpon that Psalme doe with one voyce affirme that the Prophet doth not there meane of such a formed worde as you doe here neyther of the breath that issueth out at the mouth in the vttering of such wordes but of the sonne of God and the holy Ghost So that his wordes are this much to say In the sonne and the holy Ghost hath the Lorde which is but one diuine power established the heauens c. The power of God is such that at his worde beck or twinckling of his eye he is able to doe what he will doe According to the wordes of the same prophet in another Psalme Deus noster in caelo omnia quaecunque voluit fecit in caelo in terra Our God is in heauen Psal 114. looke what he would doe that hath he done both in heauen and in earth I conclude therefore that it is the power of God that worketh all in all And that the worde formed is no instrument to worke by otherwise then in teaching And therefore your examples be euill fauouredly applied As for your Bernarde and your Emisenus I néede not much to estéeme sith as it maye séeme they be Doctors of your owne making and therfore I can not blame them though they speake as you would haue them speake But it should haue bene much more for your honesty being father of the act when they procéeded to haue instructed them so before hand that they might haue béene able to speake congrue latine I know not by what rule of Grammer this can be iustified to be congrue latine Fide estimandi non specie nec exterioris hominis censenda est visu c. Neyther doe I know by what figure it may be excused But though your Emisenus had written as good latine as euer did Cicero yet could I not much regarde his iudgemēt for that I finde that he was Signifer arianae factionis Chronico Hieronymi the standard bearer of the Arian faction Or if you haue any other Emisenus to shewe I suppose he will be founde when you shall shewe him such one as Byshop Iewell prooueth Mayster Hardyngs Amphilochius to be Your Bernardus also must be such another For that Bernardus that was Claraeuallensis Abbas was of another minde as it appéereth in his Sermon In caena
Exod. 24. Heb. 9. Hic est sanguis Testamenti quod vobiscum pepigit Deus This is the bloud of the Testament that God hath couenaunt with you he sayth not This is the bloud of the newe Testament But if these wordes This is my bloud of the newe Testament the Euangelist had ment that it had beene the figure of the bloud of the newe Testament what had he sayde more then Moyses sayde before for the bloud of Calues and Goates was the figure of this bloud of Christ And then were the Iewes and the olde lawe of more dignity then we Christen men of the newe lawe bicause beside we both be but vnder figures as these men saye yet their figure was of more estimation then oures is being as they saye but bare bread and wine wherfore seing these words of Christ this is my bloud be the forme of our sacramēt the effect wherof is the confirmation of the new Testament it foloweth well that the cause must be of like or more dignity and so by no meanes can be the materiall creature of wine but must needes be the innocent and precious bloud of our immaculate and vndefiled Lambe of God Iesus Christ When you haue after your maner CROWLEY passed thorow the circumstaunces of this text Hoc est corpus meum c. You come to the effects of the sacrament of the body and bloud of Christ The first effect of our sacrament say you is to confirme the new Testament c. Much adoe you make about the confirming of the two Testaments by bloud The olde by the bloud of Calues and Goates and the newe by the bloud of Christ If you had bene so expert in the wrytings of the fathers as you would séeme to be you would neuer haue spent halfe this labour about the confirmation of the two Testaments by bloud Affirming that all holy wryters doe expounde these wordes of our sauiour Christ This is my bloud of the newe Testament to signifie this bloud doth confirme the newe Testament Me thinketh you might haue done very well to haue named some one of these holy wryters But for as much as you name none I will not trouble the reader with any other expositions of those wordes then that which may iustly be gathered of the verie scriptures S. Paule wryting to the Hebrues sayth of the confirming of the olde Testament or couenaunt that God made with Habraham Hebr. 6. that it was confirmed with an othe not with the bloud of Calues and Goats Abrahae namque promittens Deus c. For saith saint Paule when God made a promise to Habraham bicause he had none greater then himselfe by whome he might sweare he swore by himselfe saying I will blesse and multiplie thée excéedingly c. As for the maner of spéeche that is vsed by Moses and the Euangelists 1. Cor. 11. in the places that you doe cite is playnely expounded by saint Paule when he sayth Hic calix nouum testamentum est in meo sanguine This Cup is the newe Testament in my bloud And these wordes doth saint Paule wryte not as his owne but as the wordes of the Lorde Iesus spoken at his last supper when he deliuered the holy Cup to his Apostles The couenaunt of God is confirmed with an othe and not with bloud By this it is manifest that the couenaunt which God made with Habraham and all the faythfull that should beléeue that couenaunt or promise was confirmed with an othe and not with the bloud of Calues or Goates But the bloud of Christ wherein that couenant was made was prefigured by the bloud of Calues and Goats and is nowe kept in memorie by the vse of the Lordes Cup as saint Paule teacheth in the same place saying Hoc facite quociescunque biberitis in meam commemorationem Doe this as oft as ye shall drinke in the remembraunce of me The difference that is betwéene the olde Testament and the newe is playnely shewed by saint Austen in his booke against Adimantus His wordes are these Duorum testamentorum differentiam sic probamus Contr. Adimant cap. 17. vt in illo sint onera seruorum in isto gloria liberorum In illo cognoscatur prefiguratio possessionis nostrae in isto teneatur ipsa possessio On this wise doe we proue the difference of the two Testamentes for that the burdens of bondmen are in the one and the glorie of frée men in the other In the olde the prefiguration of our possession is knowne and in the newe the possession it selfe is enioyed We therefore that be christen men of the new Testament be not vnder figures as were the Iewes but we are in possession of the thing signified by the figures of the olde Testament And yet we may be bolde to saye that we haue the signes or figures of the body and bloud of our sauiour Christ to put vs in remembraunce of that possession and doe not doubt to call the same by the name of the things signified as saint Austen wryteth against the same Adimantus Non enim Dominus dubitauit dicere hoc est corpus meum cum signum daret corporis sui Capit. 12. The Lord doubted not to say this is my body when he delyuered the signe of his body We holde therefore that the confirmation of the olde Testament and of the newe both is the othe that God made vnto Abraham and his faythfull séede And that the thing promised was prefigured by the figures of the olde law And that the same is playnely represented and set forth before our senses by those figures that our Sauiour hath instituted not as a thing to come but as a thing alreadie had in possession and not to be forgotten of such as haue receyued it We therefore are not vnder figures as were the Iewes before the shedding of Christs bloud but we doe vse those figures that Christ himselfe hath instituted to such purpose as he did institute them for Neyther doe we say or thinke that they be but bare bread and wine but we teach that the worthy receyuer is by them assured euen as it were sensibly that he is made one with Christ and Christ with him that he dwelleth in Christ and Christ in him that he receiueth into his soule whole Christ We teach not that the sacrament is but bare bread and wine euen as he receyueth the sacramentall bread and wine into his body And to conclude that he hath by Christ euerlasting lyfe euen as our bodies haue this temporall lyfe by the meanes of bodyly foode whereof the chiefe is bread and wine the one seruing to strengthen mans hart and the other to make it chéerefull and merie I conclude therefore thus The othe which God swore to Abraham is the confirmation of the olde and newe Testament Ergo neyther was the olde confirmed by the bloud of Calues and Goates neyther the new by the sacrament of Christes bloud And so consequently it is
me I may receyue greater meate Lyranus a man of your owne sort in many pointes doth first expound this verse after the letter Nicol. De Lyra in Psal 22. saying thus Parasti in conspectu meo mensam id est Victum sufficientem Aduersus eos c. Silicet Saul eius complices Thou hast prepared a table in my presence against those c. That is to say Saule and his complices And morally he sayth it may be expounded thus Parasti in conspectu meo mensam id est refectiuam consolationem Aduersus eos qui tribulant me id est aduersus Demones tentationibus suis malos homines iniurijs me tribulantes In my presence thou hast prepared a table that is a refreshing consolation Against them that trouble me that is against Deuils which trouble me with their temptations and euill men with iniuries Thys man was a Iewe borne and therefore by all likelyhoode had séene as much of the Hebrue tongue as any of his time Which caused him first to expound the Psalme after the letter as the Prophet Dauid ment of himselfe whome God did not suffer to lacke necessarie foode no not in the time of his exile by the meanes of the cruelty of king Saule And notwithstanding he liued within these thrée C. yéeres last past which was a time of all ignorance and blindnesse yet could he not once dreame of such a meaning as you would make the worlde beléeue that the Prophet had when he wrote this Psalme Chrysost in Psalm 22. But you haue founde Chrysostome a man of great learning and aucthority Who writing vpon this part of this Psalme saith thus Parasti in conspectu meo mensam aduersus cos c. Ista mensa agnoscitur altaris Domini consecratio Thou hast made ready a table c. This table is acknowledged to be the consecratiō of the Lords aultar But you Englishe it thus By this table is vnderstanded that thing that is consecrated vpon the aultar of our Lorde In which translation two things may be noted First that you vse the worde consecration so that it may séeme that Chrysostome ment of such breathing out of consecrating wordes vpon bread and wine as you doe vse in your popishe Masse And the other thing is that you adde to Chrysostomes wordes the Pronowne nostri And where he sayth Domini of the Lord you would haue men thinke that he sayth Domini nostri of our Lorde And this is the common maner of al your sort in these dayes I meane Englishe Papistes you can not abide that consecration should be vnderstanded of any other thing then that magicall maner of breathing out wordes vpon creatures Nor that he which hath made all things and therefore is Lorde of all should be called the Lord which doth signifie that he is not onely Lorde of one sort of people but of all nations also and of all creatures But what help may you haue by the words of Chrysostome doth he not within a fewe lynes after write thus Et quia istam mensam praeparauit seruis ancillis in conspectu eorum vt quotidiè in similitudinem corporis sanguinis Christi panem vinum secundum ordinem Melchisedech nobis ostenderet in sacramento ideo dicit Parasti in conspectu meo mensam aduersus eos qui tribulant me And bicause he hath made readie for his men seruants and women seruants this table in their presence that in the sacramēt he might daily shew vnto vs bread and wine to be a similitude or lykenesse of the body and bloud of Christ after the order of Melchesedech he doth say thou hast prepared a table in my sight against them that trouble me Nowe if you will néedes vrge the wordes that you cite for your purpose which notwithstanding make nothing for you I pray you be not displeased if I vrge these wordes which are very playne to proue that in the sacrament are both bread and wine Watsons sentence turned against himselfe and that the same is appointed to be a similitude of the body and bloud of Christ And so shall your owne sentence be turned to your selfe Which is that it is great wickednesse and playne blasphemie to ascribe this glorious effect to the néedie elements of this worlde as to bread and wine But nowe I trowe you haue founde a wytnesse that will not be so sone disproued Euthymius a Gréeke Author sayth so also A man might aske you why Chrysostome might not haue bene called a Gréeke author as well as Euthymius But your purpose was as I suppose to make the worlde beléeue that Euthymius is as auncient as Chrysostome And therefore you couple them togither presupposing that all the learned doe knowe that Chrysostome wrote in Gréeke But when the antiquitie of Euthymius shall be searched he shall be founde yonger then Chrysostome by eyght hundred yeares For the one lyued about the yeare of our Lorde foure hundred And the other in the dayes of Alexius Emperour of the East about the yeare of our Lord. 1200. He is not yet foure hundred yeres olde You did well therefore to thrust him in betwixt Chrysostome and Cyprian that he might at the first sight séeme as auncient as they But what hath he sayde He sayth saye you Per hanc mensam intelligit c. He vnderstandeth c. As though the Prophet Dauid had vnderstanded nothing else by this worde table but the table of the aultar wherevpon the mysticall supper doth lye But surely M. Watson I can not wonder ynough at your sawcie malapartnesse Watson is sawcie and malapart which hath moued you to make your wytnesse being a Gréeke to speake that by your mouth and Pen in Englishe which he himselfe would neuer write in Gréeke You haue sayde in his name that the mysticall supper doth arme and defend vs against the Deuill which sometimes craftily layeth in wayte for vs. c. Al this you make Euthymius to speake in Englishe more then he wrote in Gréeke You might as well haue spared those wordes that were none of his haue cited all his words that he wrote vpon the verse of the Psalme 22. Parasti c. In the Latine translation whereout you cite your sentence speaking first in the person of the Prophet Dauid Euthymi in Psal 22. he sayth Non solum vt praedixi me beneficijs affecisti sed spiritualia etiam oblectamenta donasti quae per mensam hic significantur Hanc autem in conspectu inquit inimicorum meorum parasti vt videntes dolore tabescerent vel aduersus eos hoc est contra id quod cupiant Illi enim merore me semper ac tristitia magis afficere student Vel per mensam futurorum bonorum fruitionem intelligit quam praeparauit Deus diligentibus se vel altaris mensam in qua caena mystica illa iacet vel etiam virtutem moralem As I haue sayde before sayth Dauid thou hast not onely
estéeme not much of all those lightes that men vse in the solemnization of their feastes And then folow those words that I haue before written And immediatly after those wordes he sayth I haue also a fielde which the Lorde hath blessed full of flowers more flourishing and more durable then any flowers that growe in the spring time I meane sayth he the Priests and swéete sauoring shepherds and teachers and a people thoughe it be but small in number yet pure chosen out and picked c. Now M. Watson how say you by your Nazianzen will you haue him to allowe your priuate Masses with their effectes your Tapers and Torchlight your ringing singing with blowing of Organs Your masking mumming and dumbe Idole Priestes that can doe nothing else but sing and say their seruice in an vnknowne tongue c. No no all wise men may sée that he is of a farre other minde Nowe let vs sée what Cyrillus will saye to this matter He sayth say you Non mortem solum c. Not onely death c. If I did not know your olde maner in falsifiyng the sayings of auncient fathers I could neuer maruayle ynough at your beastly blindnesse in cyting this place for your purpose You would haue Cyrill to beare you recorde that the sacrament of the aultar is an armour and defence against the temptations of our ghostly enimie c. To make his words more plaine to the reader I will let him sée in wryting a fewe of those wordes that go before that which you cite First he speaketh in the person of him that doubteth of hauing any commoditie by the receyuing of the sacrament of Christes body and bloud bicause saint Paule hath sayde that whosoeuer shall eate the bread and drinke the cup vnworthily shall eate and drinke his owne condemnation And I saith such one doe examine my selfe and finde my selfe vnworthye When therefore sayth Cyrill wilt thou whosoeuer thou art that speakest these wordes be worthy When wilt thou offer thy selfe to Christ For if thou be vnworthy bicause thou doest sinne and thou leauest not of sinning for who doth vnderstande his owne sinne as sayth the Psalmist then shalt thou be vtterly without any part of this sanctification To this he aunswereth thus Quare pias quaeso cogitationes suscipias studiose sancteque vinas benedictione participes quae mihi crede non mortem solum verum etiam morbos omnes depellit Sedat enim cum in nobis maneat Christus seuientem membrorum nostrorum legem pietatem corroborat perturbationes animi extinguit nec in quibus sumus peccatis consyderat sed aegrotos curat collisos redintegrat sicut pastor bonus qui animam suam pro omnibus posuit ab omni nos erigit casu I pray thée therefore take in hande godly cogitations Sée that thou doe lyue studiously and holyly and thou mayst be partaker of the benediction Which beleue me doth not onely driue away death but all sicknesses and diseases also For when Christ dwelleth in vs he doth still the raging law of our members he doth confirme and strenthen godly deuotion he quencheth the parturbations of the mind Neither doth he cōsider the sinnes wherin we are but he maketh whole such as be sicke them sound that be broken And as a good shepherd that hath giuē his life for his shéepe he doth lift vs vp as oft as we fal If a man should aske Cyrill what it is that driueth awaye death and diseases he would say the benediction or sanctification that is Christ For as saint Paule sayth he is our sanctification 1. Cor. 1. And that sinner that foloweth Cyrilles counsell néedeth not to doubt of sanctification by Christ and consequently he néedeth not to feare to be partaker of that sacrament that was instituted to confirme and strengthen vs in the beliefe of our sanctification in him And if a man should aske him who it is that stylleth the raging law of our members c. He would aunswere that it is Christ But if a man should bid you make your reason perfite by putting to so many Verbes one Nominatiue case at the least for it is a verie vnperfite oration wherein there is no Nominatiue case as Grammarians say it is to be thought that you must say An oration without a Nameyng case that Sacramentum altaris the sacrament of the aultar is the Nominatiue case to al those verbes And then shal it appéere how Cyrill and you doe agrée how cleanly you haue conueyed your matter But nowe you conclude your treatise vpon this effect with a maruellous exclamation wondering first at the straunge effectes that this sacrament hath brought forth then at the lardge conscience of your late teachers destroyers of Christes flock you say which take away this armour which was none other thing but to leaue you naked and vnarmed against the Deuill that he might preuayle c. All this labour you might haue spared Watsō might haue spared this labour if you would haue opened your eyes to sée the true meaning of those places of scripture and auncient fathers that you cite for your purpose For they neyther teach that these effectes doe spring out of the sacrament of the aultar nor that your late teachers haue robbed you of any treasure For they did but take from you such toyes as your father the Pope had deuised for you Neyther did those teachers plant among you a bare Ceremonie for they restored agayne the Sacrament of the bodye and bloud of Christ which you and your sort had so disguised with your ceremonies that it could not be knowne for any sacrament of Christ They taught not that it is nothing else but bread and wine but they taught and we doe teach that it is sacramentall bread and wine and that being receyued by the member of Christ it is the misticall body of Christ and worketh in him as much as our sauiour Christ did ordeyne it to worke That is the certifying of his weake nature that euerlasting life is purchased for him by the death and bloud shedding of Christ And that he is vnseparably knit vnto Christ his head and vnto the rest of Gods chosen children And this is not the effect of bread and wine But of him that worketh by his sacraments as by instruments But nowe you haue one effect more and so an ende of this matter WATSON Diuision 27 Well one other effect I shall note vnto you and make an ende of that matter This effect is written in the next verse of the same Psalme Et calix tuus inebrians quám praeclarus est Psal 22. and thy Chalice or Cup that maketh vs dronke howe goodly and excellent is it There be two Cups one worldly of wine the other heauenlye of Christes bloud both make men dronken but after diuers sortes the one is sometimes the instrument of sinne the other at al times the instrument of grace for as much as
perteyneth to his owne nature Of this wryteth S. Cyprian Sed quia ebrietas dominici calicis sanguinis non est talis qualis est ebrietas vini secularis Cyprian li. 2. Epist 3. cùm diceret spiritus sanctus in Psalmo Calix tuus inebrians addidit perquám optimus quòd scilicet calix dominicus sic bibentes inebriat vt sobrios faciat vt mentes ad spiritalem sapientiam redigat vt à sapore isto seculari ad imtellectum Dei vnusquisque resipiscat But bicause the dronkennesse of our Lords cup and bloud is not such as the dronkennesse of worldly wine when the holy ghost in the Psalme sayde Thy cup that maketh men dronke he added is very godly and excellent bicause the cup of our Lorde doth so make the drinkers dronke that it maketh them sober that it bringeth their mindes to spirituall wisedome that euerye man may bring himselfe from this drowsinesse of the world to the vnderstanding and knowledge of God To this intent saint Ambrose wryteth in dyuers places Ambros in Psalm 1. as vpon the first Psalme At vero Dominus Iesus aquam de petra effudit omnes biberunt and so forth The place is long and for auoyding of tediousnesse I shall faythfully rehearse it in Englishe But our Lorde Iesus brought water out of the stone and all dranke of it They that dranke in figure were satiate they that dronke in truth were made dronke the dronkennesse is good which bringeth in mirth and not cōfusion that dronkennesse is good that stayeth in sobernesse the motions of the minde And he speaketh more playner in these words Ambros in Psal 118. sermone 15. Eate the meat of the Apostles preaching before that thou mayst afterward come to the meate of Christ to the meate of oure Lordes body to the deynties of the sacrament to that cup wherewithall the affection of the faythfull is made dronke that it might conceyue gladnesse for remission of sinne and put away the thoughts of this worlde the feare of death and all troublesome carefulnesse for by this dronkennesse that body doth not stumble and fall but riseth to grace and glorie the soule is not confounded but is consecrate and made holy Yet one effect more and then an ende of this matter CROWLEY The dronkennesse that the Prophet Dauid speaketh of in the .22 Psalme c. Here you séeme to haue forgotten your selfe Watson forgetteth what he hath in hande Your whole labour hitherto hath bene to prooue that the sacrament of the aultar worketh many excellent effects and so you haue made it the efficient cause of those effects But now as one that remembreth not what you haue in hande you say that it is the instrument of grace If you will abide by that then I will not striue with you for I am of the same minde that you are in that point if you haue written as you thinck when you say that it is the instrument of grace For euen as the worde of God is an instrument of grace so are the sacraments also But God whose word and sacramentes they be is the efficient cause that worketh by them as by instruments But it séemeth by that which you cite out of Cyprian and Ambrose to proue this effect that ye speake of that it was but a slip of memorie when you called it an instrument I will therfore suppose that you be the same man that you were before till I sée better lykelyhood of your sounde iudgement in this matter Cyprian hath sayde say you Sed quia ebrietas c. Cyprian li. 2. Epist 3. According to your custome you leaue out those wordes that might make the writers meaning playne Cyprian had sayd before that for as much as neyther the Apostle Paule nor an Angell from heauen might declare or teache any otherwise then Christ himselfe had once taught and his Apostles had declared he maruelled that contrarie to the Euangelicall and Apostolicall doctrine there was in some places water offered in the Lordes cup which coulde not of it selfe alone expresse the bloud of the Lorde The sacrament wherof the holy ghost doth not passe ouer in the Psalmes making mention of the Lordes cup and saying Thy cup which doth make dronke is excéeding good And the cup that maketh men dronke is surely mixed with wine for water can not make any man dronken And the Lordes cup doth make a man dronke euen as Noe was made droken when he dranke wine as it is written in Genesis And then doe those wordes that you haue cyted solow All indifferent readers maye perceyue by these wordes of Cyprian what his meaning was Not to teach that the spiritual dronkennesse is the effect of the sacrament but that the sacrament might not be ministred with water alone without wine For vnlesse it haue in it a naturall strength to make the drinkers dronken it can not expresse that is to say it can not lyuely represent the bloud of Christ which being dronken of such as bée members of his body in spirite by fayth and sacramentally in the sacrament according to his institution doth make them dronken with that dronkennesse that saint Cyprian speaketh of here And to make his meaning more playne he addeth to the ende of those words that you haue cyted these playne and manifest wordes Et quemadmodum vino isto communi mens soluitur anima relaxatur tristitia omnis exponitur ita potato sanguine Domini poculo salutari exponatur memoria veteris hominis fiat obliuio conuersationis pristinae secularis moestum pectus triste quod prius peccatis angentibus praemebatur diuinae indulgentiae laetitia resoluatur Quod tunc demum potest laetificare in Ecclesia Domini bibentem si quod bibitur dominicam teneat veritatem And as by the drinking of this common wine a mans minde is loosed and his soule set at lardge from all cares and all sorowfulnesse is sent out from the same euen so when the Lords bloud and the cup of saluation is dronken the remembraunce of the olde man may be expelled and the olde worldly conuersation forgotten and the sorowful and pensiue hart which was before oppressed with sorowe for sinne may be resolued by the ioyfull gladnesse of forgiuenesse at Gods hande Which cup may chéere him that drinketh it in the Church of the Lord when the thing that is dronken doth hold the truth of the Lorde By these wordes of Cyprian it is manifest that he meaneth of such a dronkennesse as saint Austen doth August in Psalm 22. wryting vpon the same verse of the .22 Psalme Where he sayth thus Et poculum tuum obliuionem praestans priorum vanarum delectationum quam praeclarum est And thy cup which doth make men forget their former vayne pleasures is very notable and excellent And this is according to that which saint Paule wryteth to the Ephesians saying Be ye not dronken with wine wherein is
their duties towardes such as had preached the Gospel amongst them Whose faith they did imitate bicause they had séene their constancie in contynuall preaching of sounde doctrine Another shift that Watson vseth leading a lyfe according to the same And here I must tell you that you doe to much abuse Saint Paule when you make the Englishe reader beléeue that saint Paule speaketh in the Imparatiue Moode commaunding the Hebrues to folow the fayth of those men the ende of whose conuersation they had séene For both in the Gréeke and Latine it is the Indicatiue Moode You doe folow But graunt it be a marke whereby the soundnesse of fayth maye be knowne What haue you wonne therby Shall there not as many of the Popes Clergie be found inconstaunt in doctrine as of the teachers of the newe learning as you terme them I néede not to write any more of this matter The worlde séeth well ynough both the constauncie and conuersation of the most part of the teachers of your sort In déede as Chrysostome saith héere when men shal sée that the Preachers of any doctrine doe perseuer and continue constaunt in that doctrine and doe leade a lyfe lyke vnto the doctrine it moueth them that heare the doctrine to waighe and consider both the lyfe and the doctrine and when they finde that both be sound The fruit of constancy and good lyfe in Preachers without hypocrisie to folow the faith of such preachers as the Hebrues did folow the faith of them that had constauntly preached the worde amongst them and led a lyfe according to the same But if the doctrine when it is weighed be found dyuers and straunge and the conuersation hypocriticall full of will workes besides yea and contrarie to the commaundement of God then the godly wise will leaue those hypocrits and their faith and séeke for such as shall preach vnto them such doctrine as may be found perfite and sounde And though the preachers of that doctrine doe in some pointes shewe themselues to be men yet will they not reiect the sounde doctrine for the lack of sounde lyfe in the preacher But you bende these wordes of Paule another way and you say that you haue séene the ende of this newe learning It is say you carnall and detestable lyuing conspiracie and treason Me thinketh I could gesse where you learned to call the lyfe of those teachers that you name newe carnall and beastly For it was the maner of your olde mayster Stephane Gardiner so to terme the lyfe of maried ministers So beastly was he and so beastly doe you séeme to be for that is the carnall and beastly life that you meane I am sure as to accompt that thing beastly which is the holy ordinaunce of God Saint Paule euen in the same chapter that you doe cite hath sayde Honorabile est coniugium in omnibus Hebr. 13. thorus immaculatus Mariage is honorable amongst al men and the bed thereof vndefiled It is to much therefore to call it beastly in ministers for they be men also and therefore their wedlock is honorable As for your wyfelesse Priesthood the world hath séene and perceyued well ynough and as saint Paule wryteth to the Ephesians Quae enim in occulto fiune ab ipsis turpe est dicere Ephes 5. It is a filthye thing once to name those thinges that these men doe in secret As for your conspiracie and treason that you charge vs with I referre to the iudgement of such as haue reade the Chronicles and histories of the practises of Popish Prelates And I pray you M. Watson euen in the dayes that you haue lyued who haue bene the conspirators and Traytors Was Aske in Lyncolne shire a scholer of the new teachers did not he and his companie trayterously conspire and rebell against their prince The fruits of popishe doctrine bicause their Pilgrimages and Abbayes were suppressed And what say you to the Vicare of Loweth that sturred about the same matter And in king Edwarde the sixt dayes who were the Captaynes and leaders in euery part of England almost euen in one Sommer but popishe priestes and such as had bene taught by them And what Countries in all Englande were more quiet at that time then were those where the gospell which you call new learning had bene most diligently and faithfully taught If you can name vs one that being a teacher of the newe learning as you terme it hath rebelled against his prince we can finde you a dosen of your Clearks for that one And then are we in as good case being compared vnto you as the Apostles were being compared to the phariseis For if one in euery twelfe of vs should be founde to beare a trayterous hart towardes his prince as among the twelue Apostles there was founde one Iudas yet should we alwayes haue a .xj. honest men for one knaue where as amongst the Phariseis and you there are to be found for euery honest man a .xj. false knaues at the least And thus all men may sée the ende of that learning that you call olde Nowe those fathers whome the worlde was not worthye to haue were not the teachers that you learned your Popishe fayth of but you learned of those fathers that were not worthy to haue the worlde They were not fathers discended of the right line but intruders and vsurpers that most cruelly murdered the children of the right fathers 2. Petr. 2. And they are euen those lying maysters that saint Peter spake of in the place that you cite c. And you and your sort are euen the same that saint Iohn gyueth vs warning of in the place that you alledge For you abide not in the doctrine that Christ and his Apostles did teach 2. Iohn but contrarie to that doctrine you make to your selfe an head and mayster vpon earth and call him the most holy father teaching his decrées and ordinaunces as the doctrine that all Christs flock must vnder paine of the losse both of body soule imbrace obey And here saint Iohn doth teache vs to auoyde you and your sort which doe teach professe another doctrine then that which was by the Prophets and Apostles taught to be beléeued and receyued of all Gods elected and chosen children throughout the worlde This doctrine is not the doctrine of the Papistes Watson concludeth with a lowde lye But nowe you conclude with a lowde and shamelesse lye Affirming that your learning meaning the Pops learning hath vniuersally preuayled euer since the ascension of Christ Bishop Iewell in his aunswere to your friend maister Doctor Harding hath most manifestly proued that you stretch your lye to farre by sixe hundred yeres at the least And how haue you folowed the worde of the Lorde God to whome you turne your spéeche and say if we be disceyued thou hast disceyued vs seing he sayth drinke ye all of this and you say No. None shall drinke it but
canes lenones silicet tenebrarum libidinum impiarum inuerecundiam procurent We are reported to be the worst men of all for the sacrament of murdering of children and the foode of Iudas and for incest after the feast bicause Dogs that is to say Bawds that ouerthrow the lightes doe procure vnshamefastnesse of darkenesse and wicked pleasures This word sacrament you say is a vayne worde and standeth there for no purpose but to declare vnto vs that their occasion did rise for lack of the true and precise knowledge of oure sacrament If I might be so bolde I would tell you that your iudgement of Tertullians wryting is verie vaine and foolishe in that you iudge him to haue cast in this worde sacrament as seruing to none other purpose but as you imagine For what is more probable then that the heathen did report of them that they had a mysterie or sacrament which did consist in the murdering of yong children And doth not Rhenanus in the argument of this booke say that it was obiected to the christians that in their diuine seruice they did kill a yong Infant and imbrue with his bloud the bread that they would eate But this was false sayth he But you saye it was true concerning the substaunce of the matter Well Watson against Rhenanus I will leaue you to deale with Tertullian and Rhenanus as you can in this matter But I maruaile much what you meane in that you chaunge Iudae into Inde You doe English it eating their flesh and drinking their blood I think you haue not found it so in Tertulians works in any impression that is now to be séene I must néeds say then that you depraue misconster enforce the wrytings of the auncient fathers to serue your purpose I can not sée but you might as well haue suffered it to stand as it was Pabulo Iudae as to make it Pabulo inde sauing that then you might not haue translated it as you doe But you must néedes haue sayde the foode of Iudas And why might not the enimies obiect to the Christians these thrée crimes The kylling of Infants The féeding of Iudas And committing of incest Why might they not imagine that the Christians should at their méetings haue one to counterfeyt Christ and another Iudas the one dypping a sop and the other receyuing the same at his hande Or why might they not call the eating of that bloudy bread by the name of Iudas feast You say that the Christians kept their mysteries so secret that the enimies could haue no knowledge of the maner of their doings But in the same Chapter Tertullian sayth thus Ipsi etiam domesticis nostris quotidie obsiâ—emur quotidie prodimur in ipsis plurimum caetibus coÌ„gregationibus nostris opprimimur c. We our selues also sayth Tertullian are euery day beset with our owne families we are daylie betrayed and verie often are we oppressed euen in our verie assembles and congregations And who did at any time come sodainely vpon vs and finde a childe crying in such sort Who did euer finde our mouthes bloudie lyke Cyclopians and Cirenians and did open the same to the iudge By this it is manifest that the Christians did not in those dayes kéepe their mysteries so secret as you would haue men thinke they did Watsons conclusion foloweth not Neither doth that folow that you would conclude that is that bicause the enimies to christian religion did imagine that they did murder Infants and embrue the bread that they should eate in their communion with the bloud of those children therefore it was true that they did eate the fleshe and drinke the bloud of Christ in the sacrament in such reall and carnall sort as you teache And yet afterward our mysteries as they came in more knowledge amongs the Gentiles WATSON Diuision 30 so they came into more contempt for when the multitude of Christian men were so increased that they cared not who did looke vpon them in the time of their mysteries being out of feare of any externall violence persecution then the Gentils seing them knock and kneele and make adoration to the sacraments not knowing them to be any thing else but as their eyes senses and reason did iudge that is to say bread and wine as our sacramentaries doe nowe being blinded nowe with heresie as they before were with infidelitie then I say they sayde that we did not worship and adore one God as we pretended but many Gods as they were accustomed for they sayde as saint Augustine wryteth that we did worship Ceres and Bacchus the Gods of Corne and Wine August con sanst libr. 20 Capit. 13. taking our sacraments to be nothing else but bare bread and wine as the Sacramentaries doe and not to be Christ our Lorde and God his fleshe and his bloud as all true faythfull men doe which appeareth by the adoration of them the which adorarion we learne that it was done to the sacraments from the beginning as is proued by the testimonies of our enimies the Gentils as saint Augustine reporteth And also by their adoration we learne that the things which they did adore were not simple creatures but Christes body and his bloud vnited to the second person in Trinitie Saint Basill being asked with what feare perswasion Basilius in reg in terrog 172. fayth and affection we should come and communicate the body and bloud of Christ aunswereth thus Concerning the feare we haue the saying of the Apostle He that eateth and drinketh vnworthily eateth drinketh his iudgment and damnation What fayth we should haue the words of our Lord doe teach who sayde This is my body which is giuen for you doe this in my remembraunce Hesichius li. 6. ca. 22. And Hesichius sayth likewise Sermo qui prolatus est in dominicum mysterium ipse liberat nos ab ignorantia The wordes of Christ which were spoken vpon our Lordes mysterie they deliuer vs from ignoraunce that is to saye they teache vs what fayth what estimation wee should haue of them Nowe except they be taken as they sound to euery man although he be vnlearned and not instructed in our fayth before they could not teach vs what fayth we should haue concerning the sacraments therefore in that they be wordes wherevpon we must learne our fayth which delyuer vs from ignoraunce what the things be that be deliuered for that cause they must be taken as they sounde that is to say that the sacraments deliuered be the very body and bloud of Christ that gaue them 〈◊〉 â—om 17. in Math. Chrysostome sayth Quod sacerdos de manu sua dat non solum sanctificatum est sed etiam sanctificatio est That thing that the Priest doth giue out of his hande is not onely a thing sanctified but it is sanctification it selfe Therefore our sacrament must not onely be an holy thing as they sayde holy bread holy wine but it must bee the
doth aunswere that both the Iewes and the Christians are farre ynough from seruing eyther Saturne Ceres or Bacchus notwithstanding that the one of them obserued the seauenth day and the other vsed bread and wine in their communion And a little afore in the same Chapter also he vttereth his minde verie plainly against the grosse opinion of the Manichies which helde that they did in all maner of meates wherwith they sustayned their bodies eate Iesus Christ euen as you holde that you eate him in the sacrament receyuing him into your bodies by the ministerie of your mouthes Of this grosse eating of Christ doth Austen write thus in that place Vobis autem per fabulam vestram in escis omnibus Christus ligatus apponitur adhuc ligandus vestris visceribus soluendusque ructatibus Nam cum manducatis Dei vestri defectione vos reficitis Et cum digeritis illius refâ—ctione deficitis Cum enim vos plenos reddit resumptio vestra ipsum premit c. But if your fable be true you haue Christ fast bound set before you in euery meat that you eate and must be bound agayne in your bowels and vnbounde by your belkings For when you doe eate you doe refresh your selues by the consuming of your God and when you loose the belly you doe by his refreshing faint or decay For when he doth fill you ful your receyuing of him againe doth oppresse him Which thing might be accompted for a déede of mercy seing that he doth in you suffer something for you except he did agayne leaue you emptie that being deliuered from you he might escape You thought belyke that no man would take the paines to waigh this place of Austen and therefore you were bolde to cite his wordes to proue that which none that is learned will denie That is Watson doth misse of his purpose that the Gentils did suppose and say that the christians did worship Ceres and Bacchus bicause they vsed bread wine in their sacrament But your purpose was so to cite his wordes that he might séeme to allowe that which you had sayde before concerning the knocking and knéeling and making of adoration to the sacrament as to Christ himselfe which these verie wordes that I haue reported out of the same Chapter doe flatly denie And where you say that adoration hath bene done to the sacraments euen from the beginning you shall neuer be able to proue it for the testimonie of the heathen that you stick vnto is disproued Neyther shall you be able to proue that we whome you call sacramentaries doe iudge the sacrament to be nothing else but bare bread and wine But we confesse that Christ is receyued of the worthy receyuer although not carnally as you teach Yea we say with Austen in that same place that you doe cite Noster autem Panis Calix non quilibet quasi propter Christum in spicis sarmentis ligatum sicut illi desipiunt sed certa consecratione mysticus fit nobis non nascitur c. Our bread and cup be not of the common sort as in stéede of Christ bound togither in eares of corne and twigs as they that is the Manichies doe foolishly imagine but by vndoubted consecration it is made vnto vs mysticall or sacramentall bread it doth not growe such wherefore that foode that is not so made although it be bread and wine it is a nourishment of refection but not a sacrament of religion otherwise then that we blesse and giue thankes to God in all his giftes not onely spirituall but corporall also Thus may all men sée that no man can alledge better matter for vs then that which Austen hath written euen in the place that you haue produced against vs. Such is your lucke in framing of Arguments to proue conuince the truth of your faith But what hath Basill sayde to this matter In the .172 Basil magnus in Reg. Interrogat 70. question you saye by your note in the margine but you should haue sayde .70 Saint Basill being asked c. But bicause you haue not dealt so faythfully in reporting writers mindes as ye might I will write his wordes in Latine Quali timore vel fide vel affectu percipere debemus corporis sanguinis Christi gratiam Pater Basilius Timorem quidem docet nos Apostolus dicens Qui manducat bibit indignè iudicium sibi manducat bibit non diiudicans corpus Domini Fidem verò edocet nos sermo Domini dicentis Hoc est corpus meum quod pro multis datur hoc facite in meam commemorationem Et iterum sermo Iohannis dicentis quòd verbum caro factum est habitauit in nobis The Monke moueth this question to S. Basill Father sayth he with what feare faith affection ought we to receiue the grace or frée gift of the body and bloud of Christ Basill aunswereth The Apostle doth teach vs with what feare we should receiue it when he saith Who so doth eate and drinke vnworthily doth eate and drinke his owne condemnatioÌ„ bicause he maketh no difference of the Lords body And the words of the Lord when he sayth This is my body which is giueÌ„ for many do this in remembrance of me do perfitly teach vs faith And again the words of Iohn when he saith The son of God is become flesh hath dwelt amongst vs. c. First I must tell you that you haue enforced Basill to speake otherwise in Englishe thorowe your lippes then eyther he wrote in Greeke or his translatour in Latine For he speaketh not of communicating the body bloud of Christ but of receiuing the grace frée gift of the body bloud of Christ Neither doth he say which is giuen for you but for many I note this to giue men occasion to consider what silly shifts you séeke to haue a little aduantage The fathers vsed sometimes to cal the sacraments Gratias graces or frée giftes of mercy In this place therfore S. Basill doth vse Gratiam for Sacramentum So that the question is in none other meaning theÌ„ thus With what feare c. must we receiue the sacrament of the body bloud of Christ but this maketh nothing for your purpose therfore you enforce him to say with what feare c. should we come to communicate the body and bloud of Christ As though Basill had affirmed the sacrament to be the body bloud of Christ in such sort as you affirme it to be But these shiftes wil not serue you so long as men may come to the sight of those authors workes that you doe so wrest for your purpose and be able to waigh their wordes and gather their meaning aright Isychius li. 6. Capit. 22. Isychius also sayth likewise saye you And you cite his wordes thus Sermo qui prolatus est c. The words of Christ which were spoken c. whether the fault be in you or your Printer I cannot tel but in
scimus nullis inatiatos mysterijs viderunt omnia quae intus erant quin sanctissimus Christi sanguis sicut in tali tumultu contingit in praedictorum militum vestes effusus est The souldiers came violently into the holy place of whom we knowe that some were not baptized and there they saw all things that were within and the most holy bloud of Christ as chaunceth often in such a tumult was shed vpon the garments of those souldiers Here I marke that he sayth not the figure or signe of Christs bloud but the most holy bloud an other inferiour creature can not be most holy Also I marke that this most holy bloud was reserued there in the holy temple and was not onely in Heauen to be receyued by fayth of the faythfull but also was in the temple and violently handeled of the vnfaythfull being there contemned abused and spilt vpon their garmentes Doth not this barbaricall violence and externall situation of the most holy bloud of Christ proue a reall presence of the same in the sacrament Gregory Nazianzene speaketh after the lyke maner Nazianze orat ad Arianos how that the Arians would not suffer the Catholikes to pray in their temples but troubled them killed them mingled Christes misticall bloud with the bloud of the Catholike Priestes which they slue and so forth whereby we vnderstande a reall presence of Christes bloud by that violence that was shewed vnto it of the heretikes part though Christ were there after that sort that he could suffer no violence of his part We read in saint Hierome and in diuers other Hieronimus ad hedibiam Ipsa conuiua conuiuium comedens qui comeditur that Christ is both the eater of the feast and the feast it selfe both the eater and the meat that is eaten Whereby we vnderstande that Christ giuing his body and his bloud to his disciples did receaue the same himselfe before And as Chrysostome wryteth that least his Disciples should haue bene troubled and offended hearing him say Chrysost in Math. hom 83. This is my bloud Euthymius in Mat. cap. 64. drinke ye all of this as the Caparnaites were before and so should abhorre to haue dronke of the same Christ did first drinke of the same cup before them that he might by his example induce his Disciples to drinke lykewise Hesichius in Leuit. li. 2. Cap. 8. And Hesechius sayth Ipse dominus primus in caena mystica intelligibilem accepit sanguinem atque deinde calicem Apostolis dedit Our Lord himselfe in the mysticall supper first dranke his owne bloud that was not sene but vnderstanded and then gaue the cup to his Apostles By this fact of Christ we may learne that in the cup was verily and really Christes owne bloud or if Christ did eate his bodye and dranke his bloud but in figure then he did eate and drinke it before after that maner in the Tipicall and Legall supper and then how can this mistical supper be the truth and the other the figure if this be but a figure likewise And then why should the Apostle be afrayde to doe that nowe they were wont to doe alwaies before It was no new thing worthy the newe Testament to eate and drinke Christ in a figure and therefore it is certaine that Christ in his mysticall supper did not eate and drinke his body and bloud onely figuratiuely And if ye will say that he eate it and dranke it spiritually onely then ye must say that Christ did eate it by faith for spiritual eating is beleuing And if ye say Christ did beleue then it foloweth that Christ was not God Who hath perfite knowledge of al things by sight not vnperfite knowledge by fayth as wee haue seing as through a Glasse in a darke rydle And surely they harpe much vpon this string for this heresie against the presence of Christ in the sacrament is an high way leading to the other heresie that Christ is not God as is proued by diuers wayes and arguments into which pit diuers be falling by this meanes if God doe not put vnder his hande to stay them betimes for if they continue long in this they will fall into the other no remedie whereof we haue alreadie seene experience Then if Christ did eate his body and drinke his bloud in the mysticall supper neyther figuratiuely as he did in the Paschall lambe nor yet spiritually as we doe by fayth then it is certaine that he eate it only sacramentally which is not onely in signe as the sacramentaries expounde the worde but in truth vnder a sacrament whereof the substaunce is the reall and naturall body and bloud of Christ our Lorde After this sort wryteth Chrysostome of Dauid saying thus Non contigit Dauid gustare talem hostiam Chrysost hom de Dauid Saul neque particeps fuerat sanguinis dominici sed legibus imperfectioribus educatus neque tale quicquam exigentibus tamen ad euangelicae philosophiae fastigium peruenit animi moderatione It neuer chaunced to Dauid to taste of such a sacrifice nor he was nor receauer and partaker of our Lordes bloud but being brought vp vnder lawes not so perfite and requiring no such thing yet by the moderation temperaunce of his owne minde he came to the hight of all Euangelicall Diuinitie Here is plaine that Dauid did neuer taste and receaue Christes bloud as we doe in the Gospell and yet Dauid did receaue Christes bloud figuratiuely being partaker of the sacrifices of the olde lawe which were figures of Christes bloud also he did drinke of the same bloud spiritually as we doe whose faith was as good or rather greater then oures Therefore there remayneth one other way that we drink of it which was not graunted vnto him that is to say verily and really in the sacrament To auoyde this place well they must haue mo solutions then they haue inuented yet for neyther figuratiuely nor spiritually will serue it were best for them to yeelde to the truth and confesse that it is there really the very same substaunce of his bloud that was shedde vpon the crosse though not in that forme for the reliefe of our weake nature which else could not sustaine it Here you haue heaped togither the sayings of certain writers CROWLEY to confirme that which you haue hitherto laboured to proue and doe perswade your selfe that you haue sufficiently proued And first you beginne with Chrysostome Another is not the same The same Chrysostome say you c. Here I must put you in remembraunce of that which I haue sayd before that the sentence which you cited before as out of Chrysostome was none of his Wherefore you doe wrong to Iohn Chrysostome to say that he is the same But to the purpose You say that you marke in this place of Chrysostome that he sayth not the figure or signe of Christs bloud but the most holy bloud And another inferiour
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
c. In déede Chrysostome hath written all those wordes that you report and in such order as you doe write them sauing that to blinde the hearer or reader you put Dauid in the place of Illi least your hearers and readers should haue occasion to thinke that there is somewhat going before vnto which Illi hath relation Well I will let the reader sée some of those wordes that go before and some of those that folowe that euen your friendes may sée and iudge howe great a cause you haue to thinke that our best way were to yéelde After Chrysostome hath begun to paint out the toleraunce of Dauid not only in forbearing to reuenge himselfe vpon king Saul but also in séeking to doe him good he beginneth to compare him with such as liue in the time of the newe testament and doth preferre his tolleraunce before theirs bicause he did not heare and see that which they haue both heard and séene And thus he sayth Neque enim paria sunt sub vetere lege degentem nunc post illustratam Euangelij gratiam talia condonare gratis Non audierat Dauid parabolam de decem milibus talentorum neque de centum denarijs c. The doings are not alyke when one that lyued vnder the olde lawe and one that lyueth nowe after the grace of the Gospell is made manifest doe fréely forgiue such wrongs Dauid had not heard the parable of the ten thousande talents nor of the hundered pense He had not heard the prayer which sayth Forgiue men their debts euen as your Heauenly Father doth forgiue your debts He had not séene Christ crucified he had not séene that precious bloud poured out neither had he heard the innumerable sermons of the Lorde concerning the restrayning of the lustes of the minde It happened not vnto him to taste such a sacrifice neyther had he bene partaker of the Lordes bloud But being brought vp vnder lawes that were not altogither perfite neyther did require any such thing yet did he by the moderation of his minde attayne to the highest point of Euangelicall Philosophie But thou art oftentimes offended at the remembraunce of the iniuries that be past but this man although he might stande in feare of those things that were to come knowing for certaintie that if he would saue his enimie he should both be banished the Citie and lead a poore and miserable lyfe yet did he not leaue of to be carefull for him but he did all things that might nourishe this so great an enimie Who is able to tell vs of a greater toleraunce or forbearing then this If figuratiuely and spiritually may not be admitted in these wordes of Chrysostome then let vs knowe howe it can be truely saide of him that he in his time they that were before him and after Christes ascention and those that haue bene since are now and shal be to the worlds ende haue séene or shal sée Christs bloud poured out and him crucified I am sure you will not say that all these vnder the new testament haue séene or shal sée with their bodily eyes Christ crucified and his bloud poured out Well then you must giue vs leaue to thinke that Chrysostome doth vse here that same figure that saint Iohn doth vse in the beginning of his first Epistle Where he sayth thus Chrysostome vseth the figure hyperbole in extolling Dauids toleraunce We declare vnto you that thing that we haue séene with our eies c. And why may we not vnderstand Chrysostome to vse the same figure when he sayth that Dauid had not bene partaker of the Lordes bloud And that it had not happened him to taste of suche a sacrifice c. There was none of the sacrifices of the olde lawe that did paint out Christ crucified so playnely and set him out so liuely to our senses as this sacrament doth wherefore Chrysostome might well and truely say without any figure at all that it had not hapned to Dauid to taste of such a sacrifice Neyther did the lawe and prophets before Christ so plainely and fully teache that highest point of christian Philosophie which Dauid attayned vnto as doth the doctrine of Christ and his Apostles Wherefore Chrysostome might well write as he doth that Dauid had not heard c. And why might not Chrysostome say then that Dauid was brought vp vnder lawes that were somewhat vnperfite in comparison of the lawe of the gospell although there be in the lawe it selfe no imperfection at all The lawe was perfite to the ende that God did appoint it for That was to bring men to the knowledge of their sinnes and to driue them to Christ that was able to take away their sinnes And why may not Chrysostome in this place according to the common custome of the fathers call the sacrament by the name of that thing wherof it is a sacrament But here once agayne I must tell you that the verie wordes that you cite are flatly against your halfe communion And that if Dauid had bene a popishe prince he should neuer haue dronken the Lordes bloud except he woulde haue bene a popishe Priest also WATSON Diuision 32. August in Ioannem tract 11. And further then this saint Augustine sayth Si dixerimus Catechumino credis in Christo respondit credo signat se cruce Christi portat in fronte non erubescit de cruce domini sui ecce credit in nomine eius Interrogemus eum manducas carnem filij hominis bibis sanguinem filij hominis nescit quid dicimus quia Iesus non se credidit ei If we shall say to one that learneth and professeth our faith being yet not baptized doest thou beleeue in Christ he aunswereth I beleue and he doth signe himselfe with the crosse of Christ he beareth it on his forehead and is not ashamed of the crosse of his Lorde Lo he beleueth in his name But let vs aske him doest thou eate the fleshe of the sonne of man and drinke the bloud of the sonne of man he can not tell what we say for Iesus hath not beleeued committed himselfe to him Beside other things that may be fruitfully gathered of this place for our erudition I note but this one that a man beleeuing in Christ professing the fayth of Christ with his worde and worke and for that cause eateth Christes fleshe and drinketh his bloud spiritually yet he wote not what the eating of Christs flesh meaneth whereof Christ spake in the sixt of S. Iohn But we that be baptized and are admitted to our Lordes table we know by our experience what it is to eate Christes fleshe and to drinke his bloud for to vs Christ doth trust giue himselfe to the other that beleue as wel as we he doth not commit himselfe Whereby I conclude beside the spirituall eating of Christ by faith there is also a reall eating of him in the sacrament by the seruice of our bodies to the confirmation in grace
and sanctification both of our bodies and soules And concerning the drinking of Christes bloud really saint Cyprian writeth an other argument which I thinke can not be auoyded by any figuratiue speeches Cyprian ser de caena he sayth thus Noua est huius Sacramenti doctrina scâ—olae euangelicae hoc primum magistereum protulerunt doctore christo primum haec mundo inuotuit disciplina vt biberent sanguinem Christiani cuius esum legis antiquae authoritas districtissimè imterdicit Lex quippe esum sanguinis prohibit Euangelium praecipit vt bibatur c. Origen also writeth this same thing verie plainely vpon Numeri hom 16. Origen in Numeros hom 19. The Englishe is this of Cyprian The doctrine of this sacrament is new the Euangelicall schoole taught this lesson first of all this discipline was neuer known to the world before our master Christ who was the first teacher of it that christen men should drinke bloud the eating of which bloud the authoritie of the olde law doth most straightly forbid for the law forbiddeth the eating of bloud the gospell commaundeth bloud to be droken c. Nowe this is most certayne that the law did neuer forbid the drinking of Christes bloud figuratiuely but did commaunde drinke offerings which were figures of hys bloud and the Iewes dranke of the water that came forth of the stone which was a figure of the bloud that came foorth of Christes side which bloud as Chrysostome saith is in our Chalice Id est in calice quod fluxit è latere Chrysost in 1. Cor. hora. 24. illius nos sumus participes the same thing is the Chalice that flowed out of Christs side and we are partakers of the same Nor the law did neuer forbid the drinking of Christes bloud spiritually by fayth but set foorth the fayth of Christ being a schoolemaister to Christ pointing to him in whome they should beleeue and receaue all grace But to make short the lawe forbad the externall and reall drinking of bloud which the gospell commaundeth saying except ye eate the fleshe of the sonne of man drinke his bloud ye shall not haue lyfe in you Iohn 6. and drinke ye all of this This is my bloud of the newe Testament Therefore it foloweth necessarily that the drinking of this bloud is not figuratiuely nor yet onely spiritually but really by the seruice of our bodies as Chrysostome sayth Si vederit inimicus non postibus imposutum sanguinem typi sed fidelium ore lucentem sanguinem veritatis Christi templi postibus dedicatum Chrysost ad Neophytos multo magis se subtrahit If our enimie the Deuill shall see not the bloud of the figuratiue Lambe sprinckled vpon the postes but the bloud of Christ the truth shyning in the mouth of the faithful much more he will runne away There is a place of the prouerbs which as diuers authors doe expound Prouerb 23. maketh much for the reall presence of Christs body and bloud in the sacrament the place is this after the Greeke which these authors folowed Cùm sederis ad mensam potentis sapienter intellige quae apponuntur mitte manum tuam sciens quia talia te oportet praepare When thou sittest at the table of a great man vnderstand wisely what things are set before thee and put to thy hand knowing that thou must prepare such like things againe Saint Augustine vpon saint Iohn August in Ioh. tract 47.48 and Chrysostome vpon the Psalme and Hesechius and other mo whose wordes it were to long to rehearse in Latine doe expound thys place of the prouerbs thus Who is this great man but Iesus Christ our Lorde Gods sonne Chrysost in Psalm 22. Hesichius li. 6 Capit. 22. and what is the Table of this great man but where is receyued his body his bloud that hath giuen his life for vs And what is to sit at the Table but to come to it humbly and deuoutly and what is to consider and vnderstand wisely what things be set before thee but discerne the body and bloud of Christ to be set there verily in truth and to know the grace vertue dignitie of them and the daunger for the misvsing of them and what is to put to thy hand knowing that thou must prepare such like againe but to eate of them knowing that christen men in the cause of Christ and defence of the truth are bounden to shed their bloud and spend their liues for their brethren as Christ hath done the same for vs before the like as we haue receaued at Christes table his body and his bloud so ought we to giue for our brethren our bodies and bloud This comparison of taking and giuing the like againe auoydeth all the tryfling cauillations of these figuratiue speeches that the simple peoples heads be combred withal Here is no place for eating onely by fayth for the martyrs did not onely beleue in Christ but also in verie deede gaue their bodies and shed their bloud really for Christ I am wearie of telling you of your subtile dealing in cyting sentences out of the auncient fathers Saint Austen in the .xj. CROWLEY treatise vpon Iohn sayth as you haue cyted but the wordes which go before and should open saint Austens meaning August in Ioh. tract 11. you holde from your hearers and readers He sayth thus Ipsis ergo se credit Iesus qui nati sunt denuò Iesus therefore doth betake himselfe to them that be borne a newe And afterwarde he sayth Qui ergo renati sunt noctis fuerunt diei sunt tenebrae fuerunt lumen sunt Iam credit se illis Iesus non nocte veniunt ad Iesum sicut Nicodemus non in tenebris quaerunt diem c. Those therefore that be borne anewe did belong to the night and doe now belong to the day they were darkenesse and are now light Nowe Iesus doth betake himselfe to them and they come not to Iesus in the night as did Nicodemus they doe not séeke the light in darkenesse c. By these words it is playne that Austen ment nothing lesse then to teach that which you gather of his words Yea speaking of the same wordes that are written in the sixt of Iohn he sayth Dominus autem exposuit eis dixit Spiritus est qui viuificat caro autem non prodest quicquam cum dixisset Nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam ne carnaliter intelligerent Spiritus est inquit qui viuificat caro autem nihil prodest Verba autem quae locutus sum vobis spiritus vita sunt And the Lord declared vnto them and sayde It is the spirite that gyueth lyfe the flesh doth profite nothing at all when he had sayde Except a man doe eate my flesh and drinke my bloud he shal not haue any lyfe in himselfe least they should vnderstand him carnally
for your purpose contrarye to their meaning seing Christ hymselfe hys Apostles and Euangelistes the auncient fathers and counsels haue in most playne wordes taught the contrarie of that which you defende It is manifest therefore that you stryuing against the knowne truth your owne consciences the determination of the whole Church are enimies to God breakers of his peace And deuyding your selues from the Church must néedes in the ende come to confusion euerlasting vnlesse yée repent in tyme. WATSON Diuision 7. Concilium Ephes Epist ad Nestor Likewise the next generall counsell holden at Ephesus in the tyme of Theodosius the Emperour eleuenth hundred and twenty yeres ago doth determine this truth lykewise in these wordes Necessario igitur hoc adijcimus Annunciantes enim sicut secundum carnem mortem vnigeniti filij Dei id est Iesu Christi resurrectionem eius in caelis ascensionem pariter confitentes incruentum celebramus in Ecclesijs sacrificij cultum sic etiam ad misticas benedictiones accedimus sanctificamur participes sancti corporis preciosi sanguinis Christi omnium nostrum redemptoris effecti non vt communem carnem percipientes quod absit nec vt viri sanctificati verbo coniuncti secundum dignitatis vnitatem aut sicut diuinam possidentis habitationem sed vere vinificatricem ipsius verbi propriam factam We adde this also necessarily We shewing and declaring the corporall death of Gods onely begotten sonne Iesus Christ and likewise confessing his resurrection and ascention vnto heauen doe celebrate the vnbloudy oblation and sacrifice in our Churches for so we come to the misticall benedictions and are sanctified being made partakers of the holy body and precious bloud of Christ all our redeemer not receauing it as common fleshe God forbid nor as the fleshe of an holy man and ioyned to the worde of God by vnitie of dignitie nor as the fleshe of him in whome God dwelleth but as the fleshe onely proper to Gods sonne and verily giuing lyfe to the receauer By this determination of this generall counsell wee learne that in the mysticall benediction by which worde is meant this blessed Sacrament wee receaue Christes owne proper fleshe and of it we receaue sanctification and lyfe before the receypt whereof we celebrate the vnbloudy sacrifice of the same in our Churches declaring our Lordes death resurrection and ascention and by this place wee plainely perceiue that the doings and wordes which be vsed daylie in our Masse were also vsed in the tyme of thys counsell much aboue a thousande yeares ago By the wordes of the Ephesian counsell CROWLEY you would not onely proue the reall presence in the sacrament but also that the same Apishe toyes that be nowe vsed in the Popishe Masse were then vsed which was within .468 yeres after Christ But the Popes owne hystories doe playnely declare that the greatest number of those things were not as then inuented But to frame the matter somewhat better to your purpose you helpe it a little in wryting out the wordes For in the place of Sacrificij seruitutem you write Sacrificij cultum Supposing belyke that the base Epitheton of seruitude would abate somewhat the high estimation that you would your Masse shoulde haue Well let that passe It is no fault in men of your sort But let vs sée howe this place maye proue the reall presence of Christ in the sacrament The Authors of this Epistle would bring Nestorius then Byshop of Constantinople backe agayne from his errour which was that of the Virgin Marie was borne onely the manhood of Christ and not Christ God and man So that he deuided Christ into two persons one diuine and another humane And to proue that the manhoode in Christ is ioyned with the Godhead in vnitie of person these Byshops doe in this part of their Epistle ioyne to the confession of their beliefe concerning the corporall death resurrection and ascention of our sauiour into heauen the celebration of the remembraunce of his death which they call Incruentam sacrificij seruitutem the vnbloudy seruice of the sacrifice And to make their meaning more playne they say that they come to the misticall benediction and be made holye when they be made partakers of the holy body and precious bloud of Christ the redéemer of all Not receyuing the same as common fleshe or as the fleshe of an holy man or of a man that is ioyned to the sonne of God by the vnitie of dignitie or that possesseth the heauenly habitation but as fleshe that hath power to giue lyfe in déede and is become the peculiar and proper fleshe of the sonne of God himselfe For say they he that is lyfe as beyng God bycause he is vnited to his owne fleshe hath declared the same to be of force to giue lyfe c. These wordes indifferently weighed doe proue that the manhood in Christ is ioyned to hys diuine nature in vnitie of person but that the same manhood is really present in the sacrament and therein offered vp in sacrifice can not be proued by these wordes August ser De sacramentis fidelium Yea these wordes doe verie well agrée with the doctrine of Saint Austen when he sayth thus Qui non manet in Christo in quo Christus non manet proculdubio nec manducat eius carnem neque bibit eius sanguinem etiamsi tantae rei sacramentum iudicium sibi manducet bibat Who so abideth not in Christ and in whome Christ abideth not without doubt he doth neyther eate his fleshe nor drinke his bloud although he doe to his owne condemnation eate and drinke the sacrament of so worthy a thing And agayne he sayth Huius rei sacramentum id est vnitatis corporis sanguinis Christi alicubi quotidiè alicubi certis interuallis dierum in Dominico praeparatur de mensa Domini sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cuius est sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The sacrament of this thing that is of the vnitie of the body and bloud of Christ is in some places prepared euery day in some place in certaine distance of dayes in the Lordes daye and is receyued at the Lordes table to lyfe in some and to destruction in some other But the thing it selfe whereof it is a sacrament is lyfe to euery man that is partaker thereof and destruction to none So the Fathers of the Ephesian councell haue verie well confessed that comming to the mysticall benediction and being made partakers of the holy body and blessed bloud of Christ they are sanctified and made holy by that quickening fleshe of Christ which being ioyned to his Godhead in vnitie of person is of power to giue euerlasting life to as manye as shall be partakers thereof by dwelling in Christ as saint Austen hath taught I conclude therefore that you haue
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
Epist 3. Saint Ciprian sayth Qui magis Sacerdos Dei summi quam dominus noster Iesus Christus qui sacrificium deo patri obtulit obtulit hoc idem quod Melchisedech id est panem vinum suum scilicii corpus sanguinem Who is more the Priest of the highest GOD then our Lord Iesus Christ who offered a sacrifice to God the father and offered the same that Melchisedech did that is to say bread and wine that is to say his body and bloud And a little after he sayth Qui est plenitudo veritatem praefiguratae imaginis adimpleuit Christ which is the fulnesse fulfilled the truth of this image that was figurate before By these places of Ciprian we learne that Melchisedech and his offering were figures of Christ and his offering in his supper and like as Melchisedech offered breade and wine so Christ being the truth offered his bodie and bloud vnder the formes of bread and wine And least anye man should be offended with that Cyprian sayth hoc idem quod Melchisedech the same that Melchisedech Heare what saint Hierom sayth more plainely Quomodo Melchisedech obtulit panem vinum sic tu offeres corpus tuum sanguinem verum panem verū vinum Hiero. in Psal 109. Like as Melchisedech offered bread and wine so thou shalt offer thy body and bloud the true bread and the true wine The other was the figuratiue breade and wine this is the true breade and wine the truth of that figure not the same in substance but the same in mysterie Paula Epist ad Marcellā The same saint Hierome among his Epistles hath an Epistle of the godly matrone Paula ad Marcellam wherein be these wordes Recurre ad Genesim Melchisedech Regem Salem Huius principem inuenies ciuitatis qui iam tunc in tipo Christi panem vinum obtulit misterium Christianum in saluatoris sanguine corpore dedicauit Returne sayth Paula to the booke of Genesis and to Melchisedech the king of Salem and thou shalt find the prince of that Citie which euen then in the figure of Christ offered bread and wine and did dedicate the mistery or sacrament of the Christians in the bloud and bodye of our sauiour Marke in this most manifest place the oblation of the figure which is breade and wine and the oblation of the truth which is the misterie of vs Christen men the bodie and bloud of our sauiour Christ And it is to be noted what is ment by this word order which saint Hierome expoundeth thus Hiero. questio in Genesim Mysterium nostrum in verbo ordinis significauit nequaquam per Aaron irrationabilibus victimis immolandis sed oblato pane vino .i. corpore sanguine domini Iesu By this worde order he did signifie and expresse our misterie not by offering of vnreasonable and brute beastes as Aaron did but by the oblation of bread and wine that is to say the bodie and bloud of our Lord Iesus After this fathers minde order is taken for the maner of offering not by shedding of bloud but vnbloudily as we offer Christes bodie and bloud in our mistery For Christes offering concerning the substaunce of it was but one but concerning the order and maner it was diuerse vppon the crosse after the order of Aaron in the supper after the order of Melchisedech For so saint Augustine sayth August in Psalm 33. Coram regno patris sui id est Iudaeorum mutauit vultum suum quia erat ibi sacrificium secundum ordinem Aaron postea ipse de corpore sanguine suo instituit sacrificium secundū ordinem Melchisedech Before the kingdome of his Father that is to say the Iewes hee chaunged his countenance for there he was a sacrifice after the order of Aaron afterward he did institute the sacrifice of his bodie and bloud after the order of Melchisedech Marke the diuersitie and distinction of these two offerings of Christ not in substaunce but in order that is to say the maner and that Christ did institute the sacrifice of his bodie and bloud to bee offered of vs after the order of Melchisedech which thing he expresseth more plainely in an other booke expounding a place of Ecclesiastes Non est bonum homini nisi quod manducabit bibet August De Ciuitate Dei li. 17. Cap. 20. saying thus Quid credibilius dicere intelligitur quam quod ad participiationem mensae huius pertinet quam sacerdos ipse mediator noui Testamenti exlabit secundum ordinem Melchisedech de corpore sanguine suo Id enim sacrificium successit omnibus illis sacrificijs veteris testamenti quae immolabantur in vmbra futuri What is more credible we should thinke he ment by those wordes then that pertayneth to the participation of this table which Christ himselfe a priest and mediatour of the newe Testament doth exhibet after the order of Melchisedech of his bodie and bloud For that sacrifice did succede all the other sacrifices of the olde Testament which were offered in the shadowe of this to come What can be playner then this to shewe the figure of our mystery to be abrogated and the truth which is our sacrifice in the bodie and bloud of Christ in fourme of bread and wine to succeede Oecumenius in Epist ad Hebreos But to ende this matter heare one place playnest of all which Oecumenius hath vpon this place of Saint Paule Tu es sacerdos in aeternum c. in these wordes Significat sermo quod non solum Christus obtulit incruentam hostiam si quidem suū ipsius corpus obtulit verum etiam qui ab ipso fungentur sacerdotio quorum Deus pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel à deo facta est oblà tio hostia dixissit inaeternum sed respiciens ad presentes sacrificos per quos medios Christus sacrificat sacrificatur qui etiam in mystica coena modum illis tradidit huiusmodi sacrificij The worde meaneth that not onely Christ offered an vnbloudy sacrifice for he offered his owne bodie but also that they which vnder hym vse the function of a priest whose Bishop he doth vouchsafe to be shall offer without shedding of bloud For that signifieth the worde euermore For concerning that oblation and sacrifice which was once made of God he would neuer say euermore But hauing an eye to those priestes that be now by whose mediation Christ doth sacrifice and is sacrificed who also in his mysticall supper did by tradition teach them the maner of such a sacrifice This authoritie if it were any thing doubtfull I would stand in it to open such poyntes as were conteyned therin but being so manifest as it is it nedeth no more but to desire the hearer or reader to wey it and he shall see this
matter we go about to proue fully resolued both by the institution of Christ in his last supper and also by the figure of Melchisedech in the olde lawe This aucthorities although there bee manye mo yet I thinke them sufficient and I thinke thereby the matter sufficiently proued Neyther by the Gospell nor by the prophet haue ye proued CROWLEY the thing that you tooke in hande to prooue no more doth that which you would haue your Auditorie harken to here proue the figure taken out of the olde lawe in such sort as you affirme it Saint Paule writing to the Hebrues Hebr. 7. goeth about to diswade them from the vayne confidence they had in the sacrifices and ceremonies of Moses lawe and to perswade them to put their trust in that one only sacrifice that Christ had made offring himselfe once for all And least they should reiect his doctrine as hauing no ground in the holy scriptures he putteth them in minde of Melchisedech who was a figure of Christ And of his priesthood which was also a figure of Christes priesthood First he was a figure of Christ sayth saint Paule in that he was called Melchisedech which is by interpretation The minde of Paule in making mention of Melchisedech the king of righteousnesse and the king of Salem which is the king of peace And in that he was a priest of the most high God and hath neyther beginning nor ende of dayes noted in the holy hystories his priesthood séemed to be an euerlasting priesthood And therefore sayth saint Paule he is lykened to the sonne of God that is euerlasting and hath an euerlasting priesthood and is alwayes able to saue them that seeke saluation at his hande bicause he lyueth euer to make intercession for vs. This is the minde of saint Paule as may easily appéere to as many as will with indifferent mindes read that which he hath written in the seuenth Chapter of his Epistle to the Hebrues But contrary to this meaning doe you most wylfully gather that Melchisedech was a figure of Christ and of his priesthood in that he vsed to offer to God a sacrifice of bread and wine This you suck out of your owne fingers and out of the dugs of such dreaming Doctors as you your selfe are although you would séeme to haue learned al that you speake in the schoole of Cyprian Austen Hierome and such other auncient and learned fathers Cyprian li. 2. Epist 3. Cyprian sayth Qui magis Sacerdos Dei summi c. Here doth Cyprian affirme that Paule hath written to the Hebrues concerning Christs priesthood and sacrifice If Melchisedech were a priest of the most high God bicause he offered sacrifice to God why should not Christ be a priest of the same high God seing he hath offered sacrifice to the same high God also And if Melchisedech did offer bread and wine Iohn 6. Christ did the same for he offred his owne body and bloud which is lyuely bread and wine the foode that féedeth into euerlasting lyfe When this place is well weighed what aduantage can you haue by it to prooue that Christ offered himselfe to his heauenly father in the bread and wine of his last supper The reader may sée more of this in that which I haue aunswered to the ninth and tenth diuisions of your former Sermon As touching the vnderstanding of the wordes a little after where Cyprian sayth Qui est plenitudo c I referre the reader to the wordes that folow a little after them Where Cyprian vseth the wordes of wisedome spoken by Salomon Prouerb 9. in this wyse Qui est insipiens declinet ad me indigentibus sensu dixit Venite edite de meis panibus bibete vinum quod miscui vobis Vinum mixtum declarat id est Calicem Domini aqua vino mixtum prophetica voce denunciat vt appareat in passione dominica id esse gestum quod fuerat praedictum Wisedome sayth Salomon sent forth hir seruauntes saying Let him that is foolishe turne in vnto me And to such as lack vnderstanding she sayde Come and eate of my bread and drinke the wine that I haue mixed for you Shée declareth sayth Cyprian that the wine is mixed That is to say shée doth with the voyce of prophecie declare that the Lordes cup is mixed with water and wine that it might appéere that in the Lordes passion that thing was done in déede which had bene told of before By these words of Cyprian it appéereth plainely that the cause why he woulde haue water mixed with the wine in the celebration of the Lordes supper was to shewe that the prophecie which Salomon vttered in the person of wisedome was fulfilled in the passion of Christ when water and bloud did issue out of his side And also to imitate the example of Christ who as Cyprian supposeth did not drinke wine without the mixture of water His whole purpose therfore in this Epistle Cyprians purpose in his Epistle to his brother being to disproue the doing of those which vsed to minister with water without wine he sought for many figures in the olde Testament which might séeme to be prophecies of Christes ministration in his last supper And he applyeth them to proue that water alone could not serue to signifie that which Christ would haue to be signified by it And as in such case it may easily happen when he findeth a figure wherein mention is made of such mixture he imagineth that Christ mixed water with the wine and he conceyueth in his minde that the wine must signifie Christ and the water the people And so he maketh as great a matter of the omitting of the water as he did before of the leauing out of the wine Not remembring that he had at the first applied to his purpose Noes drinking of wine and Mechisedechs bringing forth of bread and wine where there is no mention at all of water mixed wyth the wine But as I haue written in mine aunswere to the .24 diuision of your former Sermon let vs not forget the wordes of Erasmus in the Epistle that he wrote before the workes of Hilarius Erasmus in Epistola ad Lectorem Hilarij which are these Nemo quantumuis eruditus oculatus c. There is no man be he neuer so well learned and circumspect that doth not slip and in some point shewe himselfe to lack sight that no man should forget them to be men and that we should read them with choise with iudgement yea and with fauour also as men Wordes worthy to be printed in memorie and practised in the reading of all mennes wrytings Nowe fearing least some man should mistake the wordes of Cyprian when he sayth Hiero. in Psal 109. Hoc idom quod Melchisedech you cite the interpretation that saint Hierome maketh vpon the psalme .109 to proue that Christ offering his owne body and bloud in his last supper did offer the same thing that
Melchisedech brought forth bread and wine to refreshe Abraham and his seruauntes in their returne from the slaughter of the kinges Yea and for this matter that you make so light of he citeth the Hebrue text translating the Hebrue verbe Hotzi Protulit not obtulit thereby making his iudgement of that place manifest If you can proue that Hierome or any other wryter haue in this place vsed obtulit in any other sense then protulit is here vsed in the plaine text I must be bolde to vse Hieroms owne wordes against himselfe and the rest In his Commentarie vpon Math he sayth Hoc quia de scripturis non habet authoritatem In Math. 23. eadem facilitate contemnitur qua probatur Because this thing hath none authoritie of the scripture it is as easily contemned as alowed And in his Apologie of his bookes against Iouinian he sayeth Apolog. lib. aduers Ioui Commentatoris officium est non quid ipse velit sed quid sentiat ille quem interpretatur exponere Alioqui si contraria dixerit non tam interpres erit quam aduersarius eius quem nititur explanare Certe vbicunque scripturas non interpretor libere de meo sensu loquor The dutie of a good interpreter arguat me cui libet durum quid dixisse contra nuptias It is the duetie of one that doth comment vpon the wrytings of other to expound not what he himselfe lusteth but what the meaning of him is whome he doth enterpret Otherwise if he shall say contrarie he shall rather be an aduersarie then an interpretour of him whome he would explane Truely whensoeuer I doe not interpret the scriptures but doe fréely vtter mine owne meaning let him that lusteth reprehend me as one that hath vttred some hard saying against mariage Yet one other place you cite out of Hierome Hiero. quest in Genesim to vnderprop your Popishe priesthood withall Mysterium nostrum c. By thys worde order he did signifie c. If you had bene disposed to deale plainely you would haue ioyned the former part of the Oration with the latter and not haue picked out the latter to serue your purpose leauing out the first Melchisedechs blessing declared Saint Hierome sayth that the Apostle saint Paule in his Epistle to the Hebrues making mention of Melchisedechs being without father and mother doth referre it vnto Christ and by Christ to the Church of the Gentiles For sayth he the glorie of euery head is referred to the members bicause one that was not circumcised did blesse Abraham that was circumcised and in Abraham he blessed Leui and by Leui he blessed Aaron of whome the priesthood did afterwarde come Whereof he would haue vs gather that the priesthood of that Church that was not circumcised did blesse the circumcised priesthood of the Synagoge And then folow the wordes that you should haue cyted Quod autem ait Tu es sacerdos in aeternum secundum ordinem Melchisedech Mysterium nostrum in verbo ordinis significatur c as you haue cyted Our mysterie is signified sayth saint Hierome but you tell not vpon what occasion he sayde so Where as the Apostle sayth sayde saint Hierome thou art a priest after the order of Melchisedech our mysterie is signified in the worde order Not by Aaron in offering vp sacrifices of vnreasonable beastes but by bread and wine that was offered that is the bodye and bloud of the Lorde Iesus Thus farre saint Hierome You must néedes graunt that our mysterie is our coupling togither into members of one body in Christ wherof saint Paule speaketh to the Ephesians When he sayth Mysterium hoc magnum est Ephes 5. ego autem dico in Christo Ecclesia This mysterie is great sayth Saint Paule but I speake it of Christ and the congregation Of the same speaketh saint Austen in his Sermon Ad Infantes Where he sayth thus Vos estis corpus Christi membra Si ergo vos estis corpus Christi membra mysterium vestrum in mensa Domini positum est Citatur à Beda in collect mysterium Domini accipitis Ad id quod estis amen respondetis c. You are the body and members of Christ If you therefore be the body and members of Christ your mysterie is set vpon the Lordes table you receyue the Lordes mysterie To the thing that you your selues are you aunswere Amen And in aunswering you doe subscribe This mysterie was not signified by Aarons sacrifices sayth saint Hierome but by the bread and wine that Melchisedech brought forth to refreshe Abraham and his Souldiours withall 1. Cor. 10. August in Ioh. Tract 26. Which bread and wine was the body and bloud of the Lord Iesus euen as the Manna that fell from heauen and the water that issued out of the rock were the same Your application of this place of Hierome might well haue bene spared therfore if you had dealt plainly with your auditory For it is now manifest to the reader that saint Hierome ment nothing lesse then to teache that Christ offered himselfe once at two times and after two orders The order of Melchisedech declared but he buyldeth vpon saint Paules wordes who sayth that Christ was not a priest to offer after Aarons order but after the order of Melchisedech an eternall and euerlasting sacrifice Now must Austen help you to patch out this matter August in Psal 33. De Ciuit. Dei li. 17. cap. 20. Vpon the tytle of .33 Psalme he sayth thus Coram Regno Patris sui c. And vpon this sentence of Ecclesiastes Non est bonum homini c he sayth thus Quid credibilius dicere c. If saint Austen should in these two places teach as in your application you doe beare your Auditorie in hande that he doth teache Watson would haue Austen teach false doctrine then were his doctrine most false and contrarie to the Euangelicall hystorie For where as the Gospell sayth that Christ did institute the sacrament of his body and bloud the night before he suffered saint Austen must say if you apply his words aright that he did first suffer and then institute the sacrament of his body and bloud afterward But I will not for your pleasure conceyue such an opinion of Austen for I know he was farre from that shamefull errour and open falshood He taught truely that in the time of the olde lawe among the people of the Iewes Christ was a sacrifice after the order of Aaron for by euery bloudy sacrifice was the death of Christ plainely set forth to as many as had eyes to looke and se thorow the shadow of the law But after al those sacrifices that were offered in the shadow of a thing to come he prepared a sacrifice after the order of Melchisedech that is euerlasting and that of his owne body and bloud which is the foode that féedeth into euerlasting lyfe And that this is saint Austens meaning is
then blame vs for that we say it is perfite None can offer Christ but himselfe And if you can finde any man or other creature that is able to offer Christ for sinne then blame vs for that we say that none can offer him for sinne but himselfe But you haue found in Daniell the Prophet Daniel 7. Lucae 2. that the aungels offered Christ to his father And in Luke that his mother offered him at hir purification You should haue alleged Hieroms exposition of Daniels words watsons learning and wisedome shewed as you haue done Bernarde for the other and then men might haue taken you for such one as you by alledging this place for this purpose do shew your selfe to be That is neyther learned nor wise Saint Hierome sayth thus Totum quod dicitur oblatum eum omnipotenti Deo accepisse potestatem honorem regnum iuxta illud Apostoli accipiendum est Qui cum in forma dei esset c. All that which is sayde that he was offered to the almightie God and that he receyued power and honour and a kingdome Philip. 2. must be taken according to the saying of the Apostle Which beyng in the forme of God he thought it no robbery to be equall with God c. What shamelesse beast would saye that Daniell sawe the Angels offer Christ in sacrifice to his father watson was deepe in his oblations because the text sayth Et in conspectu eius obtulerunt eum And they presented hym before him But you were so farre in your oblations that you could not remember that Offero hath any other signification then to offer sacrifice Those thousandes therefore that Daniell sawe attending vpon the auncient iudge must néedes make a sacrifice of Christ because they presented him before that iudge And the virgine Mary bicause she presented hir sonne Iesus in the temple according to the law of Moses she must néedes be sayd to offer him in sacrifice Leuit. 12. The lawe did not require that the first begotten sonne should be offred in sacrifice but that there should be a sacrifice offered for him The virgine Marie therefore comming to the temple to do for hir first borne sonne according to the law did offer that offering that the law did require The Euangelist saint Luke who wryteth the Hystorye sayth that they brought Iesus to Ierusalem vt sisterent eum Domino to set him before the Lord or to make him appeare before the Lorde Bernard Sermone 3. De purificae If Bernarde and you can proue that Sisto doth signifie to offer in sacrifice then will I graunt you that Christ was offered by his mother as a sacrifice But Bernarde himselfe doth in the same place that you cite expound his owne meaning better then you will vnderstand him when he sayth Offer filium tuum virgo sacrata benedictum fructum ventris tui domino repraesenta Offer thy sonne O holy virgine and shewe forth vnto the Lorde the blessed fruit of thy wombe Here it appeareth that in this place Bernard doth by offering vnderstand representing or shewing forth Yea Bernards meaning made plaine by his owne wordes the very words that you cite do declare Bernards meaning to be other then you would haue it séeme to be For he sayth Tantum sistitur Domino He is onely set forth or represented to the lord And therfore we aunswere you that our arguments are to strong for you to confute by telling vs that Christ is offered thrée wayes of himselfe and thrée wayes of man For we know that he was neuer offered for sinne mo wayes then one But let vs see how you proue these six maners of offering Christ First he offered himselfe vpon the Crosse you say and that truly and you proue it by the saying of Esay Esay 53. Oblatus est quia voluit He was offered because he was willing so to be In the same Chapter is a place which some of vs haue alleaged against the sacrifice of your Masse and I thinke will not be easily aunswered of you Which is this Liuore eius sanati sumus By his stripes or bruses are we made hole Out of which wordes I reason thus Whatsoeuer wound is thorowly cured and made hole An argumâ— agaynst thâ— sacrifice of the Masse néedeth no further playstering But the wound that sinne gaue vs is thorowly healed by that once offering of himselfe that Esay speaketh of Ergo it is superfluous to haue any other sacrifice to cure that wound c Secondly Christ offered himselfe in figure when he offered the Pascall Lambe And this you proue by the .xiij. of saint Iohns Reuelations Apoc. 13. The Lambe that was slaine from the beginning of the worlde Here is no abusing of Scriptures when the text hath relation to a thing done two thousand yeares before the Pascall lambe and other sacrifices were instituted is restrained to proue that the thing that it hath relation to was done by that Pascall Lambe and other sacrifices instituted by the lawe that was ordeyned so many yeares after When promise was made to the first man that the séede of the woman should breake the serpents heade How Chriâ—â— hath bene slaine from the beginning and that promise was beleued of them to whome it was made then was the Lambe Christ slaine vnto them that beleued the promise and so hath hée bene to as many as haue hitherto beleued that promise And the memorie of this promise hath bene kept by the Pascall Lambe and other sacrifices and the maner of the fulfilling of it plainly paynted out to such as could consider them with a spirituall eye But the offering of the Pascall Lambe and other sacrifices was not instituted that the offerers might thereby offer vp Christ figuratiuely but to kéepe in memory the promise and to set forth before their senses the maner of the fulfilling of the promise when the time of fulfilling the same should come The Pascall also had one speciall vse which was to kéepe in minde the wonderfull deliueraunce that God wrought in Egypt as it appeareth in Exodi Where it is written thus Cum dixerint filij vestri quae est ista Religio Dicetis eis Exod. 12. The speciall vse of the Passouer Victima transitus domini est quando transiuit super domos filiorum Israel in Egipto percutiens Egiptios domos nostras liberans When your children shall saye what is this Religion you shall say vnto them It is the sacrifice or slaine offering of the Lordes passing by when in Egypt he passed ouer the houses of the children of Israell and slue the Egyptians and deliuered our houses August de Verbis Apostoli sermo 6. And saint Austen sheweth a nother vse of the olde Paschall which is to signifie the death of Christ by slaying of the Lambe and our emendement of life by the eating of it with vnleauened bread His wordes be these Celebrabatur Pascha
in veteri populo sicut nostis occisione Agni cum Azymis vbi occisio ouis Christum significat Azyma autem nouam vitam Hoc est sine vetustate fermenti The Pasouer was in the olde people celebrated as you know in the killing of a Lambe with vnleauened breade where the killing of the shéepe doth signifie Christ and the vnleauened bread a newe lyfe that is without the oldnesse of leauen And a little after he saith Venit verum Pascha immolatur Christus transitum facit à morte ad vitam TraÌ„situs enim interpretatur hebraice Pascha The true Passouer is come Christ is offered vp he passeth from death to life For Paschal in the Hebrue is interpreted passing by or passing ouer Here is no worde of the offering of Christ figuratiuely in the olde Paschall but when Christ passed from death to life then he was offered sayth saint Austen Wherfore I conclude That Christ did not offer himselfe figuratiuely in the olde Paschall neyther did the fathers of the olde lawe offer him in their sacrifices But as all the faythfull fathers that beléeued the promise did offer passouer and other sacrifices thereby to shewe their due obedience to the lawe of God Why Christ would eate Passouer by which those things were commaunded to be done trusting that when the time should be fulfilled God would performe his promise so did Christ obserue al the points of the law absolutely that being frée from the cursse of the lawe he might delyuer from that cursse those that were vnder it Thirdly Christ offereth himselfe in heauen really and so continually as the same Chapiter that we bring against the Masse doth testifie say you Non in manufacta c. Iesus entred not into a temple made with handes c. It séemeth that you haue learned some painters diuinitie Painters diuinitie where you haue séene Christ representing his woundes to God his father to mooue him to haue compassion vpoÌ„ vs for whose cause he hath suffred those wounds That which you gather of this place of saint Paule doth shewe you to be very nigh a daungerous errour if you be not already fallen into it That is the errour of the Anthropomorphits which supposed God to be as a man Watson vâ— nigh a daâ—gerous eâ— not onely in bodily shape but also in humane affections As though a thing once done coulde not be present with him both before and after it is done for euer but must be stil presented before him to mooue his affections by the sight therof which otherwise would forget it as a man doth How you can auoid this I can not sée affirming as you do that Christ is entered into heauen to offer himselfe for vs. c. We haue learned both by the scriptures and also by the auncient wryters that there is with God neyther time to come nor time past but all present The woundes of Christ were present in his sight before Adam was made and so are they nowe and shall be for euer Christ néedeth not therefore perpetually to stande representing hys woundes Ephesi 1. that we might be reconciled by him for as many as shal be reconciled to God by Christ were before the foundations of the worlde were layd reconciled to him in Christ and doe and shall remaine reconciled for euer God had appointed a time wherein Christ should worke the worke of our reconciliation which time is now past with vs but still present with him and he hath also appointed a time wherein we that be by him reconcyled shall enioy the fruit of that reconciliation that is euerlasting glorie in his kingdome which with vs is yet to come but with him it is already present In the meane season Hebr. 10. Christ hauing offered one oblation for sinne as Saint Paule sayth doth for euer sit at the right hande of God from thenceforth tarying tyll his enimies be made his footestoole For by one oblation he hath made persite for euer those that be sanctified That is those which be made holy by the spirit of adoption Rom. 8. whereby they cry vnto God Abba father But you haue founde saint Ambrose Ambro. li. 1. Officio Ca. 48 in Psal 38. in two places of hys workes to be of your minde and to accompt the sacrifice that Christ made vpon the crosse to be but an ymage of a sacrifice in comparison of that which he maketh perpetually in heauen If Ambrose were nowe lyuing and did knowe of your doing he could not thinke well of you that would make him a maintayner of your fond opinion of Christes perpetuall offering of himselfe drawing his wordes so farre from his meaning By occasion of the wordes of the Prophet Dauid where he sayth Psalm 38. Notum fac mihi Domine c. Lorde let me know mine ende and what the number of my dayes is that I may know what it is that I lack saint Ambrose doth note that the ende which the Prophet doth desire to know is that day wherein euery one shall rise out of the earth in his order wherein our perfection doth begin Here therefore sayth Ambrose that is in this mortall state there is a let or impediment there is infirmitie euen in such as be perfite but there that is in the lyfe to come there is full perfection Therefore he desireth to knowe what dayes of eternall lyfe are yet remayning not what dayes be past That he may know what he himselfe lacketh what the lande of promise is which bringeth forth contynuall fruites what maner dwellings the first second and thirde dwelling are wyth the father wherein euery man doth rest according to his worthynesse We therefore sayth he must desire those things wherein perfection is wherein the truth is Hic vmbra hic Imago illic veritas c. Here is the shadow here is the ymage there is the truth And so forth as you haue cyted But to the ende of those wordes that you rehearse Ambrose openeth his owne meaning he addeth a sentence that doth make his meaning more playne Hic ergo in imagine ambulamus in imagine videmus illic facie ad faciem vbi plena perfectio quia perfectio omnis in veritate Here therefore sayth Ambrose we walke in an ymage we sée in an Image then we shall sée face to face where there is full perfection bicause all perfection is in truth Who would thinke that any man of learning coulde be so blynded as to vnderstand these wordes of Ambrose as you doe His whole purpose is to declare that in this mortall state there can be no perfection in any thing But the most perfite things that be here are but as ymages are in comparison of those things whereof they be ymages Yea the mediation of Christ betwixt God and man was not without imperfection in the ymage and outwarde shewe thereof For he suffered sayth Ambrose as a man and as one worthyly condemned to die And he offered
speaking of the communion table there springeth a Fountayne of spirituall commodities and thou leauing this table doest forthwith runne to the water and doest beholde women swymming and the very marke of their sexe set out to the eyes of all that be present that thou mayest beholde this thing I say thou leauest Chryst sitting by the Fountayne of heauenly giftes For euen now also he doth sit vpon the Fountaine not speaking to one Samaritish woman but to the hole Citie For euen nowe also there is none that attendeth vpon him sauing that some be present with their bodies but without doubt some other not so much as with their bodyes Yet for all that he departeth not but he taryeth still and requireth drink of vs not water but sanctimonie or holynesse of lyfe For Christ doth giue holy things to them that be holy He doth not giue vs water out of this Fountayne but lyuing bloud which though it be receyued to testifie the Lordes death yet it is made vnto vs a cause of lyfe But thou doest leaue the Fountayne of this bloud and the cup that is to be had in reuerence and wyth spéede thou renuest to that deuillish Fountayne that thou mayest sée an Harlot swim and suffer shipwrack of thine owne soule c. Thus farre Chrysostome You should proue that the Masse is no derogation to the passion of Christ but you haue concluded that we receyue lyfe by receyuing of that which is offered in the Masse If this be no derogation to Christes passion then is there no derogation of it at all in any thing that can be done For what other thing is the fruite of Christes death but our euerlasting lyfe You had forgotten your selfe bylike when you alledged thys place for if Chrysostome ment so grossely as you vnderstand him he did set vp the Masse as much to the derogation of Christes passion as possibly he could Watson wold not see Chrisostomes meaning But Chrysostome had another meaning then you woulde sée when you read his wordes He teacheth the christians of Antioche that those holy things that Christ giueth to them that be holy are made vnto them instrumentall causes of euerlasting lyfe yea euen that mysticall bloud that is receyued to be a testimonie of the death of him that is Lorde of lyfe Thys meaning might you haue séene in the wordes of Chrysostome if affection had not blinded you But I marueile where you found in Chrysostomes words offered in commemoration for euen in the Latine text that you your selfe cite it is Sumitur is receyued But you might at that time say what you would to the aduauncement of that Idole of Rome and all Romishe Idolatrie To those two places of Gregory that you alledge I must aunswere as I haue learned of saint Hierome Hiero. in Math. 23. Hoc quia de scripturis c. Because this thing hath none authority of the scripture it is as easily contemned as allowed And least you should think that not being able otherwise to aunswere I doe reiect the authoritie of so auncient and godly a father I will shewe you the reasons that mooue me to thinke that these workes that are extant vnder the name of Gregorius Magnus were neuer of his writing Gregories bookes burned First Sabinianus that succéeded him next in the Papacie caused all his bookes to be burned And it is not to be thought that there were many copies in so short tyme when there was no way to encrease them but by hande wryting Another thing is the fond fables that in those workes are vsed in the probation of weightie assertions and no proufe made eyther by scriptures or authoritie of such as had before his dayes written of those matters Three reasons to proue Gregories workes coūterfaite but bare assertions contrarie to the scriptures and fathers that had bene before him And last of all the straunge maner of finding out the copie of his morral exposition of the history of Iob which is to ridiculous to haue any credite with such as haue any knowledge in christian religion and haue séene the hystories that make report of the liues and doings of those that had béene Byshops of Rome before the time of the finding out of that booke These authorities therefore doe not proue that the Masse is no derogation to the passion of Christ but rather the contrarie For if all these authorities that you haue alledged were as good as you make them and were so ment by the authors as you haue applied them what other thing should they teach but that the Masse is a derogation to the passion of Christ For what greater derogation can there be to Christs passion then to make it a matter of so small power that it could not of it selfe be effectuall to any vnlesse it be applyed by the mediation of some sacrificeing priest And that it must néedes be effectuall to such as it shall by such mediation be applyed vnto eyther in this lyfe or after Wée haue learned both by the scriptures and auncient fathers that the passion of Christ is of effect to take away the sinnes of the whole world The way to apply Christes passion and that it doth take away the sinnes of all that repent and beléeue the Gospell And that there is none other way to apply the passion of Christ to any but only the faith of those to whome it is applyed Furthermore they say we make our owne workes meaning the Masse a sauiour beside Christ WATSON Diuision 30 which is nothing so but by this sacrifice of the Masse we declare that we beleue there is no sauiour but onely Christ For what doe we in the Masse We confesse our sinnes our vnworthinesse our vnkindnes our manifold transgresions of his eternal law we graunt that we be not able to satisfie for the least offence we haue done therfore we run to his passion which after this sort as he hath ordayned we renew and represent We besech our most mercifull father to looke vpon Christes merites and to pardon our offences to loke vpon Christes passion and to releue our affection We knowledge that whatsoeuer we haue done is vnperfite and vnpure and as it is our worke doth more offend his maiestie then please him therefore we offer vnto hym his welbeloued sonne Iesus in whome we knowe he is well pleased most humbly praying him to accept him for vs in whome onely we trust accompting him all our righteousnesse by whome onely we conceiue hope of saluation And therefore in the ende of the canon of the Masse we say thus Non aestimator meriti sed veniae quaesumus largitor admitte per Christum dominum nostrum O Lord we besech thee to admit vs into the companie of thy saintes not waying our merites but graūting vs pardon by Christ our Lord. Also whatsoeuer thing we lacke all plagues all misfortunes all aduersitie both ghostly and temporall we require to be released of them not through our
whereby God doth stirre vs vp to continuall thankesgiuing which is the same that before he hath sayde is made our Table That is the sacrament of his bodie and bloud wherein that sonne of God that was giuen for vs is liuely represented by visible signes and we moued thereby to be continually thankfull to God for the lyfe that our soules haue by his death By this it doth euidently appeare that nothing doth more exercise our fayth in the knowledge of God and our selues nothing doeth more increase our charitie and hope in the mercy of God then doth the right vse of the holy Communion And although Iob in offering sacrifice for his sonnes did shewe himselfe thereby a louing and carefull father yet can not we acknowledge that strumpet to be our mother that will make a sacrifice of hir husbands heart bloud For Gods wrath can not be mittigated with any such sacrifice But we are the children of that mother that acknowledgeth hir selfe and all hir Children to be alreadie washed and made pure and cleane by the bloud of hir husband which he in his owne person offered to make both hir and all hir children cleane thereby And there is nothing that doth more set forth the benefite of Christ then doth the right vse of the sacrament of this death and bloud shedding For in it wée protest that we haue all thinges by Christ and so forth as you haue sayde of the Masse Which is a méere mans inuention and no ordinaunce of God The other obiections I will but shortly touch for they be of no strength or authoritie one is this WATSON Diuision 31. There is no mention nor no one worde of any oblation in the supper Ergo Christ made no oblation there a goodly reason So there is no mention made neyther of Christes owne mouth nor of any the Euangelistes concerning the oblation of the Paschall lambe yet we knowe most certainely by the olde Testament that the Paschall Lambe was neuer eaten but it was offered before which we are sure Christ did obserue litterally till the truth of that figure were established And also what is more sure then that Christ offred himselfe vpon the crosse and yet neyther Christes owne wordes nor any of the foure Euangelistes wryting the story of the passion make any mention in playne and expresse termes of oblation or offering Though we know it by other scripture sufficiently But their collection is all false they should haue concluded thus Ergo if there any oblation it is reall and not vocalle and so it is in deede Luc. 22. and therefore Christ sayde Hoc facite doe this as ye see mee doe But in the forme of our Masse there be expresse wordes of offering for the rude and ignoraunt and for the euidence of the truth Vnde memores nos domini c. Wherefore we thy seruauntes and people being mindfull of thy sonne Christ our Lorde of his blessed passion resurrection and glorious ascention doe offer to thy most excellent maiestie of thy rewardes and giftes this pure sacrifice thys holy and vndefiled sacrifice the holye bread of euerlasting life the cup of perpetuall saluation There be also other wordes of oblation folowing these words saint Basill hath them Chrysostome saint Ambrose the generall counsell holden at Ephesus the latest of these was a thousand three hundred yeres ago that it might appere that it is not newly brought in as they would slaunder it but the most auncient thing in all the Masse They reason also thus It is a commemoration ergo no sacrifice as who saye the paschall Lambe being the figure of this was not both a commemoration and a sacrifice for the Lambe was instituted to be offered for a memorie of the delyueraunce of the Iewes from the sworde of the Aungell that smote the first begotten of the Egiptians and therefore the Iewes kept this worde of offering the Lambe for a statute for them and their children for euermore Euen so this Lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of our delyueraunce from the Deuill by the death of Christ In the olde Testament the first Lambe offered before their deliuery the Lambe which was offered euery yeare after in memory of the same deliuery were verye reall Lambes in deede of one nature and condition euen so the Lambe of God being Christ which Christ himselfe offered in his supper there instituting before his death what we should contynually doe after his death and that Lambe of God which we offer now in memorie of our deliueraunce be very reall Lambes of God in deede and yet not dyuers in number as the other were but all one in number nature condition and dignitie As Chrysostome sayth Chrysost ad Hebreos ho. 17. we offer daylie in commemoration of his death and the sacrifice is one not many Nor we doe not offer one Lambe now to morow another but alwayes the very same or else because it is offered in many places is there many Christs No forsooth but one Christ euery where here full Christ and there full christ one body And so foorth You frame our argument after your owne fashion CROWLEY and so are you the better able to answere it We reason thus Whatsoeuer Christ would haue vs do or beleue is in some part of the scripture so mentioned that we may plainly perceyue that it is his wyll that we should doe or beleue the same But there is no such mention in any part of the holy scripture whereby we may perceyue that it is Gods will that we should beleue that Christ offered himselfe in his last supper or that he did then institute a sacrifice wherein we should dayly offer him Ergo Christ hath not instituted any such sacrifice as you speake of As for the like reasons that you would make of the Paschal Lambe and Christ offering himselfe vpon the Crosse might bée well accepted of some of your Auditorie that were of your mind and therefore blinded by affection But as many of your readers as knowe the scriptures must néedes say that you might with more honesty haue kept them still in your bosome For who knoweth not that Christ himselfe hath sayd Non veni soluere legem sed adimplere Et qui soluerit vnum ex mandatis istis minimis minimus vocabitur in Regno coelorum I came not to breake the lawe but to fulfil it Math. 5. Iohn 14. Iohn 8. Rom. 5. Hebr. 9. And he that shall breake one of the least of these cōmaundements shall be called the least in the kingdome of heauen And againe Beholde the prince of this world commeth and in me he hath nothing at all And againe Which of you can accuse me of sinne And againe As by the sinne of one condemnation came vpon all so by the righteousnesse of one came the righteousnesse of life And againe He offered himselfe vnto God without spot c.
world He telleth in déede that in the ministration of the holy communion and in al his other publike prayers he prayeth for those thinges that you speake of But what maketh this for the proufe of that which you haue in hand which is that in your Masse for the moraine of cattell you do not make an oblation for measeled swine c. As for that Chrysostome saith that the priests office is to pray for the sinnes of the quicke and the deade I referre the Reader for aunswere to that which I haue aunswered to the .30 diuision of this sermon where you alledge his thirde Homilie vpon the Epistle to the Philippians Saint Austen also telleth a storie of a Gentleman c. In mine aunswere to the .28 August de Ciuitate Dei li. 22. ca. 8. diuision of this sermon I haue giuen the reader occasion to consider the corruption that is found in this worke of saint Austens by the conference of many copies wherof some containe a sound doctrine according to the scriptures and some cleane contrary Which I doubt not should easily appéere in the Chapter that you alledge if the first copie or some true copie thereof were to be had Lodouicus Viues in his Commentary vpō this Chapter saith thus In hoc Capite non dubium est quin multa sint addita velut declarandi gratia Lodouicus Viues ab ijs qui omnia magnorum authorum scripta spurcis suis manibus contaminabant quorum alia resecabo alia more meo contentus ero velut digito indicasse There is no doubt but that in this Chapter there be many things added as it were to declare and make the matter more plaine by such as with their filthie fistes haue defiled all the writings of great authors whereof I will cut of some and some other I will be contented after my maner as it were to haue poynted at with the finger This may suffice the indifferent reader and giue him occasion to thinke that this fable which you alledge for your purpose was neuer written by saint Austen You haue no good ground therefore in this place to say that you do as the holy saints haue done when you say Masse for measeled swine and sicke horses neyther to say that we which do say that you do naught therein are members of the deuill Now a little of priuate Masse and then make an ende WATSON Diuision 37 Many there be that can well away with the Masse but not with priuate Masses These men be deceaued in their owne ymagination for there is no Masse priuate but euery Masse is publike It is called in Greeeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike ministery Saint Thomas calleth it sometimes a priuate Masse but not in that respect as it is contrary to publike but as it is contrary to solempne Euery Masse is publike concerning the matter and ministerie but not solemne concerning the place and other rites and circumstaunces Therfore these men speake against that they know not what They haue a newe vnderstanding of priuate They call it a priuate Masse when the priest receyueth the sacrament alone And thys they say is agaynst the institution of Christ They say so sine fine and neuer make an ende but they neuer proue it I shall shew you that it is not against the institution of Christ The institution of Christ concerning this sacrament contayneth three things which he himselfe did and by his commaundement gaue authority to the Church to doe the same The consecration the oblation and the participatiō To the due consecration foure things be required the matter forme minister and intent The necessary matter is bread of wheate which is due as it ought to be if it be pure sweete and vnleauened But our newe maisters that crye out so fast of Christes institution did ordeyn it should be ministred in vnleauened bread but in common bread and the worse the better with them some sayde horsebread was to good Well there was more vilany shewed herein than I wil expresse at this time And for the other kinde whereas the due matter is wine mixed with water they notwithstanding the institution and example of our sauiour Christ commaunded no water to be put in raysing vp again the pernicious rotten and extincted heresies which Fermentarij and Armeni did maintaine The forme of the sacrament is the wordes of our Sauiour Christ saying This is my body This is my bloud duely and perfitly pronounced vpon the bread and wine Our newe maisters that still cry vpon the institution of Christ some sayde it was a sacrament or euer the words were spoken as soone as it was brought to the Church for the vse of the communion some would haue the wordes sayde but as one should read a lesson or tell a tale not directed to the bread and wine but that the Minister should looke away from the bread and wine in the time of the pronouncing Fearing belike the wordes should haue more strength than they would they should haue And thus howsoeuer now they pretend a zeale to maintaine the institution of Christ then they vtterly destroyed the institution of Christ eyther denying or defrauding the necessary consecration of the sacrament The minister ought onely to be a priest duely consecrated ordred after the rite of the catholike Church whose ministration God onely doth assist These men did not only maintaine that it was lawfull but also did appoint and permit mere lay men to minister yea and lay women sometimes as some sayde without any lawfull vocation or ordering at all Arnobius in Psal 139. not regarding what Arnobius writeth Quid tam magnificum quà m sacramenta dei conficere quid tam perniciosum quà m si is ea conficiat qui nulum sacerdotij gradum accipit What is so excellent than to consecrate the sacraments of God and what is so pernicious than if he consecrate them that hath receyued no degree of priesthood The intent also to doe that the Church doth without mocking dissimulation or contrarye purpose is required For although the priest in the consecration may haue his thoughtes distract to some other thing and so lack attention which is a great negligence in the worke of God and deadly sinne to the minister yet if he lacke intention not intending to doe that God commaundeth and the Church doth there is no consecration nor no sacrament at all And for this point what intention shall we thinke these men had of late that vtterly denied to consecrate or receyue Christes body bloud vnder the formes of bread and wine but onely to receyue the creatures of bread and wine and thereby to be partakers of Christes body and bloud For in the booke of their last communion these were the wordes of the inuocation Good Lord graunt vs that we receauing these thy creatures of bread and wine according to thy sonnes institution may be partakers of his body and bloud Was there euer heard of any such
that there should be participation in it The women did not celebrate the Lordes supper neyther had they any to celebrate it for them neyther doth it séeme that it was thought leafull then to haue a chaplayne of ease as in the Popes church euery man that will may but they reserued some part of that which was ministred in an open congregation and presently distributed according to Christes institution The examples therefore can by no meanes proue your purpose But yet once agayne I must put you in remembraunce of your olde condicion Tertulians wordes in Latine would not serue your turne except they were Englished after your fashion Et si sciuerit panem non illum credit esse qui dicitur And if he shall know that it is bread that thou eatest he doth not beléeue that it is that bread that it is sayd to be that is to say misticall bread But you must not haue illum ioyned with Panem but with Christum And for that bread you say him I leaue the iudgement of your dealing herein to the godly learned who both can and wil weigh the wordes of Tertulian as they stande written in his booke and conferre them with those words that folow wherin his meaning is made most manifest and plaine And in translating the wordes of Cyprian Sermone 5. De lapsis you helpe the matter a little For where he sayth In qua domini sanctum fuit wherein the holy thing of the Lorde was you say Wherin was the holy one of God Which must néedes be vnderstanded of Christes owne person Whereas it is manifest by Cyprians wordes in Latine that he meaneth there of the sacrament of his body This shift you haue shamelessly vsed in these two Sermons verie often The Historie of Eusebius Eusebius hist Eccles li. 5. Cap. 24. maketh not so much for your priuate Massing as against your pompous prelacie of Rome Ireneus a Bishop in Fraunce wryting to Victor then Byshop of Rome calleth him and those that had bene before him Bishops of Rome by the name of priestes and gyueth them none other tytle of honour This maketh very euill for the Popes supremacie But that is besides your purpose nowe The Byshops of Rome before Victor did vse solemnly to send the sacrament to Bishops of those Churches that did not obserue Easter and Lent fast as the Church of Rome did And so they did communicate togither though they were not in one place togither What maketh this to proue that a priest may say a priuate Masse and delyuer no part of the sacrament to other To signifie that they breake not the bond of vnitie though they dissented about the time of Easter and Lent fast they did when they communicated reserue some part of the sacrament And by messengers worthy of credit they sent the same to those Byshops that in those trifling matters were not of their minde Shall this prooue that the priest which sayth Masse at Rome and sosseth vp all himselfe for so slouenly doe some of them vse to receyue their consecration doth communicate with the rest that in like maner do say Masse in other places I trowe thys historie when it is well weighed wyll teache the contrarie What néeded those Byshops of Rome to send part of the sacrament to those other What maye iustly be gathered of this history if they had communicated with them before in priuate Massing Your assertion is ouerthrowne by your owne allegation Because they being farre a sunder could not otherwise communicate they did send part of the communion from the one to the other This is all that can be iustly gathered of the hystorie although we graunt that it was the sacrament that he speaketh of Tomo 2. operū August But it maye be thought rather that it was common bread which they vsed to send which they that receyued it might afterwarde vse in Communion For Paulinus a Byshop of the Latine Church doth in thrée seuerall Epistles make mention of loaues of bread which he sent to saint Austen and other in token of amitie and vnitie In the later ende of an Epistle written to saint Austen Epist 31. he sayth thus Panem vnum quem vnitatis indicio misimus charitati tuae rogamus accipiendo benedicas I beséech you that you will take and blesse that one loafe of bread which I haue set you in token of vnitie And in another Epistle which he and Therasia togither wrote vnto Alipius Epist 35. a Byshop also he wryteth thus Panem vnum sanctitati tuae vnitatis gratia misimus in quo etiam Trinitatis soliditas continetur Hunc panem Eulogiam esse tu facies dignatione sumendi For vnities sake we haue sent vnto your holynesse one loafe of bread wherein the soundnesse of the Trinitie is contayned By vouchsafeing to receyue this loafe you shall make it to be a blessing Because Alipius Therasia and he were thrée that were soundly setled togither in vnitie of religion he saith that in that one loafe was conteyned the soundnesse of that Trinitie or number of thrée And in another Epistle which he wrote to Romanianus he sayth thus Epist 36. Ne vacuum fraternae humanitatis officium videretur de buccelato christianae expeditionis in cuius procinctu quotidie ad frugalitatis annonam militamus panes quinque tibi pariter filio nostre Licentio misimus Non enim potuimus à bendictione secernere quem cupimus eadem nobis gratia penitus annectere Least my duetie in writing might séeme voyde of brotherly humanitie out of the Bisket that the christians haue in a readynesse in the prouyding whereof I doe daylie labour to prouide necessary victual I haue sent to you and my sonne Licentius togither fiue loaues of bread For I could not seperate him in the blessing whome I doe desire thorowly to knit vnto me in fauour These sayings of Paulinus may giue vs occasion to thinke that the vsage of the Byshops in those dayes was rather to send common bread from one to another then bread alreadie consecrated And in this last saying of Paulinus it is manifest and plaine that the bread was such as was prouided to serue at néede or in warres for it was Bisket that is twise baked and without leauen or salt because it should not vinewe or mowell in short time Well I leaue the iudgement of this to the godly wise The example of Serapion Euseb li. 6. Capit. 34. may serue you somewhat to proue the reseruation of the sacrament in such consideration as was then to be had of such as Serapion was He had fallen by committing Idolatry for feare of tormēts He or any such might not by the order of that Church wherein he lyued be restored to communion agayne before extreme perill of death by sicknesse no not though they sought it long time with teares Least such therefore should lack the comfortable consolation of the sacrament in such extremitie
alone receyued the sacrament Not so sayth your wytnesse for he gaue part to Luke and the rest of his Disciples It appéereth that you read that Homily in poste haste But how doth Chrysostome expound that place in that homilie that he maketh vpon that Chapter Chrysost in Act. ho. 53. where the wordes be written He sayth thus Vt autem panem accepit gratias egit Deo Vide quòd ille gratias agit propter ea quae facta sunt non solum illos confirmauit sed etiam alacres facit As soone as he had taken bread he gaue thankes to God Sée in that he giueth thankes for those things that were done he did not onely confirme them but he doth also make them cherefull Your friend Nicholaus de Lyra sayth that they which were in the ship with Paule were comforted by his worde and by his example Nicholaus de Lyra. Act. 27. Because he did in wordes encourage them to take meate and taking meate first himselfe he did encourage them to doe the lyke And the glose vpon the text sayth Vt alijs esset exemplo Iuxta morem solitum in comedendo pro salute nauigantium That he might be an example to other to giue thankes to God when they take meate And according to his wonted custome and for that they which sayled with him were preserued from drowning But you doe sée more in this text To what ende saint Luke vsed Copie of words then euer did man before you The two Gréeke words that be vsed haue a maruellous mysterie Men thought that saint Luke that wrote the hystorie had ment nothing else but to auoyde Tautologie but you haue espied that he ment to teach vs that saint Paule said a priuate Masse For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a worde whereby the sacrament is commonly expressed You durst not say it is a word that signifieth bread least your hearers should haue thought that saint Luke calleth the sacrament bread And you haue laboured no one thing more in these two sermons then to proue that it is no bread And thys worde Omnes all sée how the mysterie beginneth to muster All the other did eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common meate Here is a playne Masse and not one that receyueth any part with the priest Yea and this is proued by the playne words of the scripture O Lord how would we glorie and tryumph if we had such a like place agaynst you I can not tell which of the two is most to be maruayled at your wylfull ignoraunce or your impudent arrogancie A man would thinke that you being a Doctor of diuinitie could not be ignoraunt of the Concords of Grammer If a man should aske you what part in spéech Omnes is you would answere I am sure that it is a Nowne Adiectyue And when you séeke for the Substantiue to it you shall find that it is Nos we For in the Gréeke the sentence is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes autē animaequiores facti Or as Erasmus hath translated it Porro animis iam recreatis omnium When all our minds were refreshed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et illi vnà sumebant cibum Or as Erasmus doth translate it Sumpserunt ipsi cibum They did also eate with vs. Or they also did take meat Luke putteth both Paule and himselfe in the number of all It must néedes be wylfull ignoraunce that will not suffer you to sée that when saint Luke sayth Omnes all he putteth both saint Paule and himselfe in the number And when he sayth Et ipsi and they also he ioyneth the rest to Paule and himselfe So that the meaning can be none other but that as Paule and he had begoon to do so the rest did also being encouraged by their example And here it is plaine that Luke had begoon to eate with Paule before the rest did beginne to eate If you will néedes haue this place therefore to be vnderstanded of the sacrament as no learned man else wyll except it be your Chrysostome yet shal it be a communion and not a priuate Masse as you would haue it O Lorde how would you glory and tryumph ouer vs pore students of diuinitie if you myght but once take vs with such ignoraunt and arrogant handling of a péece of scripture You say that our common maner of reasoning is thus It is not expressed in the scripture Ergo it is not to be beléeued Hiero. in Math. 23. I would haue you once learne to tell the truth and shame the Deuill We reason thus It can not be proued by the scriptures Ergo we are not bound to beleue it And saint Hierome hath taught so to reason as I haue told you more then once WATSON Diuisiō 42. Chrysost ho. 61 ad poul Antiochinum 1. Some bring in a place of Chrysostome where he saith frustra sacrificium quotidianum frustra stamus ad altare nullus qui communicet Our daylie sacrifice is in vaine we stande at the aultare in vaine no man commeth to communicate O Lord how they abuse this place of Chrysostome that he sayth to rebuke the negligence of the people that commeth not they alledge it to finde fault at the diligence of the priest that commeth Is it reason that the priest whose lyfe is wholy dedicate to the seruice of God and to pray for the people should sinne deadly if he did ioyne himselfe more and more to Christ by receyuing daylie the spirituall foode of his body and bloud because the people that commonly occupie their life in the affayres of the world be not worthy or not disposed daylie to receaue with the priest The very place it selfe of Chrysostome telleth that the priestes did celebrate the sacrifice daylie whether the people came or no which they would neuer haue done if it had bene deadly sinne so to doe Therefore it is plaine that they did sacrifice they did stand at the aultare and cryed but al in vaine sancta sanctis Holy things to holy men Cum timore charitate dei accedite Come vp to receiue with the feare of God and charitie and yet no man came Therefore all this his homely was to reproue the slacknesse of the people that deceaued the expectation of the priest I put the case as I haue seene it chaunce that when the priest had consecrate and one or two were commed vp to the aultar and kneeled downe to communicate with the priest after the priest had receiued they both departed and went away not receauing eyther of contempt or for that some sodaine disease or passion came vpon them that they could not receaue is God so vnmercifull as to condemne the priest for the casualtie of an other man which lyeth not in his power to auoyde Our saluation were a very tickle thing if one man should cōmit deadly sinne against his will intending to serue god so be condemned for the chaunce of an other man which he could not
c. When thine aduersarie shal sée Ambros in Psal 118. sermone 8. c. According to your olde maner of translating into Englishe you thrust in body and soule of your owne and so doe yée euerye place and would haue men thinke that you meane well and truely But let vs sée what may be sayde to these wordes of Ambrose First I must let the Reader sée a fewe wordes that go before those that you cite so shall he be the better able to iudge whether you haue dealt vprightly in alledging them for your purpose or no. He writeth thus Suscipe ante Dominum Iesum tuae mentis hospitio Vbi Corpus eius ibi Christus est Cum hospitium tuum aduersarius viderat occupatum caelestis fulgore praesentiae intelligens locum tentamentis suis interclusum esse per Christum fugiet ac recedet Receyue before hande the Lorde Iesus into the harbour of thy minde Christ is there where his body is When the enimie shall perceyue that the brightnesse of the heauenly presence doth possesse thy lodging and vnderstand that Christ hath enclosed the place from his temptations he wyll flye and depart awaye Ambrose doth here teach vs to receyue Christ First spiritually into our mindes by faith and then sacramentally in the congregation The scripture that gaue him occasion to wryte thus is the sixt verse of the eyght part of the .118 Psalme after the accompt of the .70 The wordes of the verse are these At midnight did I arise to prayse thée c. By occasion of these wordes Ambrose doth earnestly exhort all Christians to giue themselues to meditation both night and daye but specially at suche time as publike fasting should be appointed The dayes were then troublesome and christians were well most continually persecuted Wherefore they did often at the appointment of their Pastours The right vse of fasting abstayne from all maner of bodily sustenaunce and from sléepe and gaue themselues to prayer in the congregation and did communicate So assuring euen their senses that though they should fall into the persecutors handes yet should there no harme happen vnto them For they were surely cowpled vnto Christ and one to another So that though they should séeme to the worlde to perishe yet they were in déede deliuered from miserie and receyued into endlesse felicitie And for this cause doth Ambrose call this sacrament Munimentum A defence For by it we be thorowly certified of the forgiuenesse of our sinnes and that we are reconciled and receyued into fauour with God againe This is not to teach that after the receyuing of the sacramēt of the aultar as you terme it the Deuill can finde no way to enter into the receiuer but that when we haue receyued Christ by faith and doe declare the same by communicating with the rest of Christes members then may we assure our selues that there is no way for the enimie to enter And therefore he will flie away and as saint Ambrose sayth depart from vs. For Christ is in possession and none is able to remoue him But I must still maruayle that you sée not that all these whome ye alledge doe fight against you for your priuate Massing And that this Ambrose doth giue you warning that if you will be defended against the Deuill and haue him shut out you must first receiue Christ into the harbour of your minde Christ must be in the minde before the sacrament come in the mouth which is by faith For Ambrose knewe that if Christ were not in possession of the minde before the sacrament came into the mouth the receyuing should be to condempnation And then it doth not shut out the Deuill but make an open way for him to enter But nowe let vs sée what Nazianzen hath saide You say that his words be thus Mensa haec c. This table and so forth as is afore Bicause the reader shall not néede to séeke the wordes that you haue left out in the workes of Gregorie which are not in euery mans studie I will write so much of his saying as may make his meaning knowne And if any shall doubt of my faithfull dealing therein let the same search the place and be satisfied His wordes are these Sanè vnguentum quoddam habeo sed quo solum Reges sacerdotes vtuntur varium preciosum ac pro nobis euacuatum magni vnguentarij opificio compositum Vtinam mihi contingat vnguenti huius odorem bonum apponere Deo Habeo mensam spiritalem illam deuinam quam mihi praeparauit Dominus contra tribulantes me Vel in qua requiesco delicijs fruor nequaquam propter sacietatem iniuriam committo sed omnem passionum rebellionem sedo c. I haue a little swéete oyntment also but yet such as being of many oyntments mixed togither and costly and drawne out for vs it annoynteth onely kings and priests which was made by the workmanship of an excellent vnguentary Would God it might be my lot to poure out vnto God a swéete sauour of this oyntment I haue also this spirituall and heauenly table which the Lorde hath prepared for me ouer against them that trouble me or in which I doe rest and delight my selfe and doe nothing offend by reason of sacietie or fulnesse but I doe also suppresse all rebellion of affections Nowe let the learned reader iudge how well you deserue to be credited another time when you cite any thing out of the auncient fathers Gregorie hath sayde Or in which I doe rest and delight my selfe and doe nothing offend by reason of sacietie or fulnesse But you thought good not to trouble your hearers with any of those wordes least they should sée that Gregorie and you be of two mindes You make your tale smooth and whole as though you had not lept ouer any of Gregories words For thus you say This table is prepared of God against them that vexe and trouble me Crafty handling of the fathers sayings by which I quench and pacifie al rebellion of my naughtie affections Who would thinke that there were any worde left out So craftily can you handle the wordes of auncient fathers to make them séeme to serue your purpose But when the wordes of Gregorie are considered wholy togither and conferred with that which goeth before and foloweth after it shall appéete that Gregories meaning was to declare in what pointes the acceptable exercise of Christian religion doth consist and stande In purenesse of soule and chéerefulnesse of minde not in bodily mirth gorgious apparell eating and drinking and wantonnesse Not in furnishing of houses and dores with flowers nor burning of lights nor playing vpō Instruments c. For such was the order of the heathenish solemnitie He would haue such Lamps as might light the whole bodye of Christes Church and the whole worlde And he sayth that he meaneth the holy word of God therby In comparison of this light saith he I
you doe not make a sauiour of your owne workes And the other is that by the sacrifice of the Masse you declare that you beleue there is no sauiour but only Christ And going about to make the matter plaine that it is no vntruth that you affirme you make it appeare more plaine that it is most false that you haue sayd You say that you do renue and represent the passion of Christ and that you offer Christ to his father and what is this but to make your owne doyngs a saluation to your selfe Was not the worke that the priestes of the olde lawe wrought in offering sacrifice for sinne accounted the purging of those sinnes that they offered them for And why shall not your worke in offering Christ to his father be accounted the purging of your sinne and so consequētly your sauiour And can it be true that you beleue there is no sauiour but onely Christ when as mistrusting the sufficiencie of Christes worke once wrought in offering vp himselfe for the sinnes of the worlde you will take vpon you to offer him to his father For though you say that Christ hath ordeyned that you should in such sort renue and represent his passion yet you are not able to proue it Wherefore I say you take it vpon you without commission so to doe It is he of whom it is sayd Ipse saluum faciet populum suum à peccatis eorum Math. 1. He shall saue his people from their sinnes Christ is not an instrumēt of saluation but saluation it selfe It is not sayde he shall be an instrument of saluation whereby other may saue themselues from their sinnes If Christ had not bene the priest that offered as well as the sacrifice that was offered we could haue had no commoditie by his sacrifice The worke of offering Christ to his father must néedes be the worke of sauing Christes people from their sinnes therefore and so consequently your worke in the Masse being the offering vp of Christ must be a worke of sauing of Christes people from their sinnes But your worke in the Masse is not Christes worke in offering himself Ergo you make another sauiour besides Christ But least you should saye that mine argument concludeth not I will forme you a Syllogismus according to the rules of Logick Whosoeuer doth take vpon him to worke the worke of saluation doth make himselfe a sauiour But you doe take vpon you to worke the worke of saluation Ergo you make your selues sauiours The maior proposition is a common knowne truth allowed of all men The minor is prooued thus Whosoeuer taketh vpon him to offer Christ to his father taketh vpon him to worke the worke of saluation But you doe so Ergo you take vpon you to worke the worke of saluation And how doe you then declare your selues to beléeue that there is no Sauiour but onely Christ Many good things you doe in your Masse You confesse your sinnes c. And last of all you desire to be admitted into the felowship of all saintes Watson hydeth the faults of the Masse not by your owne deseruing but by the forgiuenesse of your sinnes All this is well But you speake nothing of your presumption in taking vpon you to offer sacrifice to God for the sinne both of your selues and other Pro quibus tibi offerrimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus pro redemptione animarum suarum c. Remember say you thy seruauntes and thine handmaydens c for whom we doe offer vnto thée or which doe offer vnto thée for themselues and for all theirs this sacrifice of prayse Deuill Coniurers as good as Massing Priestes for the redemption of their soules The Deuill coniurers can say as much for themselues as you doe here They can say what doe we in our coniurations We fast we pray we confesse our sinnes and we doe all that we doe in the name of God the father the sonne and the holye ghost And yet is their doing abhominable Actes 19. because they presume to doe that which God neuer wylled man to doe And they abuse the blessed name of God in making it a meane to call vp and binde Deuils to doe as they would haue them do as the seauen sonnes of Sceua did abuse the name of Iesus in their coniurations Although you therefore doe in many things well yet in this one thing of making the sacrament a sacrifice for the redemption of the soules of Gods people you doe so presumpteously abuse both the sacrament of Christ and the name of God that your hole doing beside is made abhominable as the doing of the Deuill coniurers is When the good people therefore shall consider this they will I doubt not iudge that you make your owne worke in offering Christ to his father a sauiour and therfore another sauiour beside Christ You beleue you say that your prayer is of more efficacie and strength in the presence of Christ in the time of the sacrifice c. And here you take Cyprian to wytnesse when he sayth In huius corporis presentia c. And Chrysostome in fiue seuerall places How good a foundation these places are to builde your fayth vpon the reader shall I trust easily perceyue Cyprian De Caena What Cyprians meaning was in that sermon may well be séene in that which I haue written in the aunswere to the tenth fiftenth thirtie two deuisions of your former Sermon As touching those words that you cite here I must tel you that you haue not forgotten your old maner of adding somewhat for your purpose Cyprian hath said In huius presentia In his presence meaning the presence of God of whome he had spoken before And you are so bolde as to say In huius Corporis presentia In the presence of this body c. Cyprian had sayd before It were better for a man to haue a milstone fastned to his necke and to be cast into the déepe sea then with an vncleane conscience to receyue a sop at the Lordes hand Which doth euen vnto this day create his most true and holy body and doth sanctifie and blesse and deuide it to such as doe in godly sort receyue it And then folow the wordes that you alledge In hys presence teares doe not begge pardon in vaine neyther doth the sacrifice of a contrite hart at any time suffer repulse So that Cyprians meaning is The meaning of Cyprian that the sacrifice of a contrite hart is alwaies accepted in the sight of God And although we be alwayes in the sight of God yet when we come togither to communicate according to Christes institution we doe present our selues in the sight of the Lorde as the Israelites did when they came to offer sacrifice before the Arcke of the couenaunt of the Lorde That thys is the meaning of Cyprian in thys place doth appéere by his wordes that folow immediatly after Quoties
te in conspectu Domini video c. As often as I doe sée thée sighing in the sight of the Lorde I doe not doubt but the holy ghost doth breath vpon thée And when I doe behold thée wéeping then I doe perceyue him pardoning thy sinnes If thou doe defile the temple of the holy ghost if thou defile and make filthy Gods sanctuarie that is within thée if thou doe communicate of the cup of Deuilles with the cup of Christ it is a contumely and not a religion an iniurie not a deuotion It is Idole seruice and horible abhomination to be wylling to serue Baall and Christ togither Stand back with thine Idole chapels thou that gapest after gaines and folowest rewards c. I referre it to the iudgement of all indifferent readers whether these wordes may maintayne your Popishe Masse or not Is not your Masse such a money matter that it is growne into a Prouerb No penie no Pater noster Such places doe you pick to maintaine your Masse But in Chrysostome you haue found other maner places In his third Homily vpon the Acts you say he hath these words In illa hora. c. In the houre c. In that hole Homily is not one word that maye be wrested to that sense but thus I finde it written there Chrisost in Act. hom 3. Non arbitror inter sacerdotes multos esse qui saluifiant sed multò plures qui pereant I doe not suppose that there be many among the priestes that can be saued but verie many moe that must perish And least any man should thinke that he had spoken these words rashely he sayth before Non temerè dico sed vt affectus sum ac sentio I speake not this rashely but euen as I am affected and doe thinke Mo priestes damned than saued It should séeme by these wordes that Chrysostome did not thinke that prayers made at the Masse time should be so effectuall as you boast of For if they were moe priests should be saued then perishe For who should so soone be partakers of those prayers as they that make them But in the .21 Homily vpon that booke Chrysost in Act. hom 21. you finde other maner wordes For there he sayeth In manibus est hostia adsunt Angeli c. The host of our sacrifice is in the priestes handes the Aungels be present c. And peraduenture the wordes that you sayde are in the thirde Homily doe folow in this place For he sayth thus Quid putas pro martyribus offerri quod vocantur in illa hora licet martyres sint Etiam pro martyribus magnus honor nominari Domino praesente dum mors illa perficitur horrendum sacrificium ineffabilia sacramenta Nam quasi sedente Rege quaecunque voluerit perficit vt autem surrexerit quaecunque dicit frustra dicit ita tunc quandiu posita fuerint mysteria omnibus honor maximus in memoria haberi What doest thou thinke is offered for the Martyrs in that they are named in that houre notwithstanding they be Martyrs Yea it is a great honor for the Martyrs to be named in the presence of the Lorde whiles that death and the horrible sacrifice and the vnspeakable sacraments are performed For euen as when the king sitteth in iudgement he finisheth whatsoeuer matters he lusteth but so soone as he is risen whatsoeuer he sayth is in vayne euen so is it then also so long as the mysteries shall be set forth it is the greatest honor to euery man to be had in memorie If these were the words that you ment of before Shamefull chaunging of wordes then haue you shamefully chaunged some of them For where find you Quaecunque volueris perficies Whatsoeuer thou wilt thou shalt bring to passe The words would not otherwise serue your purpose so wel and therfore you must haue liberty to chaunge the third person into the second leaue out the rest that should declare the wryters meaning But what néede I to trouble the reader with any moe words about the meaning of thys wryter seing Erasmus the translatour doth in his short Epistle set before the translation giue all wise men to vnderstande that the worke was neuer of Chrysostomes wrytings but of some one that lyke an Ape went about to counterfait Chrysostomes doings To the place that you cite out of the thirde Homily vpon the Epistle to the Philippians Hiero in Math. 23. I must aunswere with Hierome Hoc quia de scripturis c. Because this hath none authoritie of the scriptures it is as easily reiected as allowed And the rather to be reiected because that in all Chrysostomes workes where he had by the text greater occasion to vtter such doctrine there is none such founde But in this and certaine other places where he had none or verie small occasion to speake any thing of the state of the dead he playeth or some other in his name the Purgatorie Proctor euen as though he had bene a Purgatory Chaplayne or soule Masse priest Chrisost de incomprehens Dei natura homil 3. Fourthly Chrysostome hath sayde Vt homines ramos olearum gerentes c. Like as men bearing branches of Oliue trées c. He séemeth to haue marked but a little the maner of Chrysostomes teaching that vnderstandeth his wordes in this place as you séeme to doe He findeth great fault with his Auditorie because they vsed to depart out of the Church immediatly after his sermons were ended and did not tarie to be partakers of the holy communion of the body and bloud of Christ and the common prayers that were made in the ministration therof And as his maner was he laboureth to moue their affections and to that ende he vseth those maner of spéeches that you alledge But what maketh this for your Masse Wherein such as be present are not partakers of the mysteries nor yet doe vnderstande the wordes much lesse the sentences of the prayers that are made This place may serue verye well to proue that the prayer that is made by the Minister and the hole congregation in the time of the ministration of the holy communion is most effectuall and euen as much as if all the Aungels in heauen did as Chrysostome would haue his hearers imagine that they doe As for that which you alledge out of the twentie sixt Homily vpon Mathew Chrysost in Mat ho. 26. could haue no colour of proouing your purpose were it not that you helpe it a little in Englishing the Latine of that which foloweth those wordes that you cite in Latine Bearing your hearers and readers in hand that Chrysostome hath said that Christ euen by the very nature of the sacrifice which is his bodie doth stirre vs vp to continuall giuing of thanks where as Chrysostome maketh no mention at all of Christes bodie in that place The sacrament of christes body and bloud called our table but of a kinde of sacrifice