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
Domini His words be these Vt enim de vsualibus sumamus exemplum datur anulus absolutè propter anulum nulla est significatio datur ad inuestiendum de haereditate aliqua signum est ita vt iam dicere possit qui accipit Anulus non valet quicquam sed haereditas est quam quaerebam In hunc itaque modum appropinquans passioni Dominus de gratia sua inuestire curauit suos vt iâ—usibilis gratia signo aliquo visibili praestaretur Ad haec instituta sunt omnia sacramenta ad haec Eucharistiae participatio c. That we may take an example from among those things that be vsuall a King is delyuered as a King without condition and it hath no signification And the same is giuen to inuest in some enheritaunce and so it is a signe so that the partie that receyueth it may now saye The King is a thing of no value but the inheritance is the thing that I sought After this sort the Lorde therefore drawing néere vnto his passion did of his owne frée mercy prouide to inuest those that appartayned vnto him that the inuisible grace might by some visible signe be set forth and shewed For this purpose were all sacraments instituted The participation of the Eucharist was instituted for this purpose and so was the washing of féete To coÌ„clude Baptisme which is the beginning of all sacraments was instituted for this purpose wherein we are planted togither to the similitude or lykenesse of his death wherefore the thrée solde dipping doth beare the figure of the thrée dayes space that must now be celebrated This matter is farre disagréeing to that which you cite out of your Bernarde Watson hath a Bernard of his owne I conclude therefore that your Bernarde is not the right Bernarde but a counterfait of your owne making Such a one as your Emisenus is And therefore his Sermons are printed by themselues with this note before them Proculdubio non a nostro Bernardo editi fuerunt Without doubt they were neuer of our Bernards setting out Thirdly we maye consider that these wordes WATSON Diuision 16 be the performaunce of a former promise where Christ as it is written in the sixt Chapiter of S. Iohn promised to giue vs the same fleshe to eate that he would giue to the death for the lyfe of the worlde saying Panis quem ego dabo caro mea est Iohn 6. quam ego dabo pro mundi vita The bread which I shall giue vnto you is my flesh which I shall giue for the lyfe of the world Which promise we neuer read that Christ which is the very truth can not lye did euer at any time performe but in his last supper when he gaue his bodye and bloud to his Disciples and to promise his fleshe and to giue bare bread and not his fleshe is no performing but a breaking of his promise and a deluding of them to whome he made the promise For as for the interpretation which some men make of Christes words that he will giue his fleshe to vs to be eaten spiritually by faith is but a vaine and fained glose for that text And although Christ doe so giue it to be eaten by faith yet we maye not exclude one truth by another truth as Sophisters doe For Christ gaue his fleshe to vs to be eaten spiritually by fayth euer from the beginning of the worlde and also at that present when he spake those words so that it were a verye vaine thing for Christ to promise to giue a thing which he euer before and also at that present and euer after contynually doth giue But it was neuer so taken of any good auncient aucthor which all with one consent doe expounde this text of saint Iohn of the giuing of his fleshe in his last supper vnder the forme of breade and therefore Cirillus wryteth Cirillus in Iohn li. 4. Capit. 14. that oure sauiour Christ did not expounde and make plaine the maner of the mistery the performaunce of this his promise to them that asked the vnfaythfull question Howe without fayth but to his Disciples that beleeued him and asked no such question of him he declared the maner of it in his last supper Wherefore we maye well conclude vpon this circumstaunce that Christs flesh is verily present in the sacrament to be giuen vnto vs bicause he promised before that he would giue vs the same fleshe for our foode that he would giue on the crosse for our redemption CROWLEY The thirde circumstaunce you saye that you consider is a promise that our Sauiour made when he sayde the bread that I shall giue is my fleshe c. If I did not knowe your blindnesse and shamelesnesse in fathering vpon the auncient Writers such matter as they neuer ment to vtter in their wrytings I coulde not wonder ynough at your beastly boldnesse which driueth you to saye that all the good auncient Writers doe with one consent expound the wordes of saint Iohn as you doe But after this great boast you giue vs a taste of your small roste as the common saying is and you make Cyrillus to speake after your fantasie in this sort Our Sauiour Christ did not expounde c. But that the reader may sée how faythfully you deale with Cyrillus in this point I will let him sée the words as they be written in the place that you note in the margent His wordes be these Misericors certè mitis Christus est vt à rebus ipsis videre licet Non enim aspere ad crudelitatem eorum respondit nec vllo modo contendit sed viuificantem huius mysterij cognitionem iterum atque iterum in mentibus eorum imprimere studebat Et quomodo quidem carnem suam dabit ad manducandum non docet quia intelligere illi non potuerunt Quam magna verò bona si cum fide manducabunt adipiscentur id iterum atque iterum aperit vt aeternae desyderio vitae ad fidem compellantur per quam etiaem doceri facilius poterint Esay 7. Sic enim Esaiaes dixit Si enim inquit non credideritis nec intelligetis Oportebat igitur fidei primum radices in amimo iacere deinde illa quaerere quae homini quaerenda sunt Illi verò antequam crederent importunè quaerebant Hac igitur de causa Dominus quomodo id fieri possit non enodauit sed fide id quaerendum hortatur sic credentibus discipulis fragmenta panis dedit dicens Accipite manducate hoc est corpus meum Calicem etiam similiter circumtulit dicens Bibite ex hoc omnes hic est Calix sanguinis mei qui pro multis effundetur in remissionem peccatorum Perspicis quia sine fide quaerentibus mysterij modum nequaquam explanauit credentibus autem etiam non quaerentibus exposuit Vndoubtedly sayth Cyrill Christ is mercifull and mylde as a man maye perceyue euen by the
heades that shot them to the glorie of almightie God who by hys heauenly prouidence can so dispose the malice of a fewe that it turne to the staye and commoditie of the whole that the elect by such conflictes may be awaked from their slepe may be more confirmed in all truth and may be more vigilant and ware in learning and obseruing the lawe of God to whom be all glorye and praise worlde without ende Amen When you haue done all that you are able in wresting and wringing of scriptures and Doctors CROWLEY for the proufe of that thing which you say is so playne then you bragge as though you could doe much more were it not the the matter is so plaine of it self that it should be but more then néedeth to stand any longer in it A good point of Rhetorick such as must néedes perswade such hearers as cannot be perswaded that any of the Popes Clarkes can erre But you haue yet one point of Rhetorick which passeth all the rest And therefore you haue kept it to the last place that it may leaue the stinges and prickes of eloquence in the mindes of your hearers If you did but make rehearsall of the bare names that the Authors giue to the sacrament you should proue manifestly that it were the verie body and bloud of Christ and not bread and wine And first you beginne with Ignatius who calleth it the medicine of immortalitie Ignatius ad Ephesios c. To this I haue alreadie aunswered in the .24 Diuision of this Sermon and therefore néede not to trouble the reader with further aunswere Dionisius Areopagita Eras contr Parisienses And Dionisius Areopagita calleth it the sacrifice of oure saluation This must néedes perswade all your hearers For this Dionisius was saint Paules Scholer if a man may beléeue that which you tell vs. But Erasmus and dyuers other learned and of graue iudgement do think that it could not be that Dionisius that wrote the Ecclesiastical Hierarchie But graunt it were euē he that is mencioned in the Actes what should it help your purpose that he calleth the sacrament the sacrifice of saluation Hath not Saint Austen to Bonifacius Epist 23. tolde you the reason why such names are giuen to the sacraments Yea doth not the same Dionisius in the same Chapter that you cite call the same sacrament by these names holy bread and the Cup of blessing holye signes comfortable signes signes whereby Christ is signified and receyued Capit. 3. most holy signes heauenly sacraments holy mysteries c And doth he not call the whole action of the ministration of the same by the names of Communion or societie Synaxis or gathering togither and the holy supper If that one name be of force to make it the verie body and bloud of Christ then let the other names be able to make it bread and wine c. Apolog. 2. Iustinus Martyr also sayth that it is the flesh of Iesus incarnate I must tel you that you doe not report his words aright He sayth thus Iesu Christi eius qui homo fastus est carnem sanguinem esse accepimus We haue heard that it is the flesh bloud of that Iesus Christ that became man Not manye lynes before he sayth Postea quam is qui praeest gratias egit populus omnis benedixit i◠qui apud nos Diaconi dicuntur dant vnicuique qui adsunt percipiendum Panem vinum aquam quae cum gratiarum actione consecrata sunt ad eos qui absunt perferunt And after that he which is the chiefe hath giuen thankes and all the whole people haue blessed those that with vs are called Deacons doe giue to euery one that is present bread wine and water which are by the thankes gyuing consecrated to be receyued and doe carie of the same to those that be absent I report me to your friends whether Iustinus ment in this place to teache or whither it may iustly be gathered of his words that the sacrament that you speake of is neither bread nor wine Origene is much beholden to you In Math. homil 25. for you teach him to giue moe names to the sacrament then he hath written in his Homilies You note in the margine the fift Homilie vpon Mathew wherein he speaketh not one word of that sacrament But by like you would haue noted the .25 Homilie where he speaketh of it but farre otherwise then you report both in wordes and meaning And vpon Luke in the place that you note he sayth thus Nos si tantas Domini nostri opes In Lucam homil 38. tantam sermonis suppellectilem abundantiam doctrinarum non libenter amplectimur si non comedimus panem vitae si non carnibus Christi vescimur cruore potamur si contemnimus dapes Saluatoris nostri scire debemus quod habeat Deus benignitatem seueritatem If we doe not wyllingly embrace so great riches of our Lorde so great store of his worde and abundaunce of doctrine if we doe not eate the bread of lyfe if we eate not the fleshe of Christ nor drinke his bloud if we despise the delicate dishes of our Sauiour we ought to knowe that God hath both louing mercy and seuere iustice Whether these words doe proue that the sacrament is the very reall body and bloud of Christ and neyther bread nor wine let your holy father the Pope himselfe be iudge if he be such a one as hath the vse of reason Howe the names that Cyprian gyueth to this sacrament may proue your assertion may well appeare to all such as shall reade that which I haue before aunswered Cyprian De Caena Concilium Nicenum to that which you haue cyted out of his Sermon De Caena The great generall counsell at Nice doe call it the Lambe of God c. So doe we so farre forth as a sacrament may haue the name of that thing wherof it is a sacrament Optatus libro 6. Optatus sayth Quid tam sacrilegum c. What is more sacriledge c. Your olde slight must be vsed still Such wordes as may open the meaning of the writer must be slyly slipt ouer He had to doe with Parmenian and the rest of the Donatists And in the beginning of his sixt booke agaynst them he wryteth thus Indubitanter liquido demonstratum est in diuinis sacramentis quid nefarie feceritis c. Vndoubtedly it is playnely set forth to be séene what you haue wickedly wrought in the sacramentes of God Nowe must we shewe those things which you are not able to denie that you haue done cruelly and folishly For what is so great sacriledge as to breake scrape and set aside the aultars of God vpō which you your selues also did sometime offer on which the vowes of the people and the members of Christ are borne where God almightie is called vpon and whither the holy ghost being earnestly desired
declareth the vse of the sacrament in the receypt of it with the seruice of our mouth Math. 19. as Christ commaunded saying Take eate which is a corporall eating not a spirituall beleeuing And last of all it sheweth the effect of the sacrament which is the resurrection of our bodies to eternall life for because Christes body being the body of very lyfe is ioyned to our bodies as our foode it bringeth our bodies that be dead by sentence of death to his propertie which is life whereof in my last sermon I spake more at large O Lorde what harde hearts haue these men to doubt themselues or to denie or to bring in question that manifest open truth in so highe and necessary a matter which in most playne wordes hath bene taught of our sauiour Christ his Apostles and Euangelistes and declared so to be vnderstand by the holy ghost out of the mouthes of all these holye fathers whome the holy ghost did assemble and inspire with the spirit of truth to the confusion of the great heretike Arius that troubled the worlde then and also did inspire their hartes to declare so plainely the misterie of thys blessed sacrament which then was without all contention beleued of al christen men onely to preuent these heretikes that arise and spring vp nowe in these latter dayes that the worlde may see how they striue agaynst the knowne truth their owne coÌ„science the determination of the hole church being enimies of God breaking his peace and deuiding themselues from the church whose end is eternal confusioÌ„ Nowe are you come to the first generall counsell CROWLEY holden at Nice in the Citie of Bithinia vnder Constantinus Magnus In the .24 deuision of your former Sermon I haue sayde some thing to the later wordes of this sentence that you cite out of the great general counsell of Nice And in the .33 deuision of the same sermon I haue graunted as much as the words that you cite there doe teach when they be vnderstanded so as the auncient fathers do vse that like maner of spéeches But here I must tell you that in the olde allowed counsell of Nice there is no part of that which you rite here found written Wherfore the authority therof must néeds be so much the lesse But graunt that the .318 Byshops had in that counsell agréed and written euen as you haue cited must we therfore beleue that Christ is in the sacrament in such sort as you teach really and substantially c. Saint Austen in his Sermon Ad Infantes which is cyted by Beda Beda in 1. Cor. ca. 10. sayth thus Vos estis in mensa vos estis in Calice You are vpon the table you are in the Cup shall we therefore saye that saint Austen ment that those persons that he spake vnto were really substantially and bodily in the cup and on the table I thinke you will not graunt it And why will you by the wordes cyted out of the Nicene counsell bind vs to beleue that Christ is after such sort present in the sacrament As touching the maruellous touching or couching of the wordes for so I suppose you spake I can not but maruell that you could not sée howe euerye one of them serueth to expresse the truth against that which you teach First they will vs to lift vp our mindes and to consider by fayth not things that are here conuersaunt amongst vs and may be conceyued by bodily senses but that are aboue and can not be conceyued otherwise then by fayth Then they tell vs that the Lambe of God is set vpon the holy table euen as saint Austen telleth his Auditorie that they are set vpon the table to teach vs that the sacrament of the body and bloud of Christ is not a bare and naked signe but effectuall to the worthye receyuer that is to such as beyng members of Christ are placed on the table and in the cup with Christ in such sort as the Lambe of God is placed there that is spiritually and in a mysterie And after the same sort the same Lambe is sacrificed by the priestes when by their ministerie the members of Christ be made partakers of that holy mysterie and doe euen sensibly féele the effect of that sacrifice Hebr. 9.10 which that Lambe made of himselfe once for all as saint Paule wryteth Thirdly they declare that we receyuing the precious body and bloud of Christ in déede doe beléeue that it is the pledge of our resurrection Which maner of receyuing it pleaseth you to terme a reall receyuing As though the body of Christ coulde not be receyued by fayth verilye and in déede vnlesse the same be after your reall maner But I must put you in mind that you haue fowly forgotten your selfe when you say that the offering that the priest maketh in his Masse is a distinct offering from that which Christ made vpon the crosse for you shall finde manye of your friendes of a contrarie minde if ye search their bookes well But you would séeme to make bloudy and vnbloudy the difference betwéene those two sacrifices Here say you that is in your Masse he is offered of the priests not by shedding of his bloud but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is insacrificabÃliter after an vnsacrificable maner which is not a newe kylling of Christ but a solemne representation of his death as himselfe hath ordeyned Here the latter wordes doe confute the first For if the maner of offring in the Masse be such as can not be a sacrifice howe can the Masse be a sacrifice And if the Masse be but a solemne representatioÌ„ of the death of Christ how can it be a sacrifice offered to almightie God Not the Popishe Masse but the blessed supper of the Lorde the holy communion of his body and bloud is a lyuely representation of his death and passion And as your Emesenus sayth in the wordes that you cite for you haue taught him to speake congrue latine nowe vere vna perfecta hostia c. That sacrifice which is but one and is perfite in déede must not be estéemed by outwarde shewe nor iudged by the sight of the outwarde man but by fayth and the affection of the inwarde man But eyther not vnderstanding your Emesenus his wordes or else after your olde custome of purpose you corrupt him in the translation For you say This hoste and sacrifice is verily one and perfite as though Emesenus had poynted to your Masse sacrifice Where as it is playne that he meaneth of that sacrifice that is represented by the holy communion of the body bloud of Christ I may therefore vse the wordes of your owne exclamation against your selfe and such as be of your minde For whose harts can be imagined to be more hard then youres which in so manifest a matter as this doe not onely bring in question the open and manifest truth but also in alledging the words of fathers and counselles applie them
and haue assured me That is to saye that the bread and wine which are set on the aultar are not onely a sacrament after the consecration but also the very body and bloud of our Lorde Iesus Christ that not onely the sacrament but the body of Christ in déede is sensibly handled and broken by the priestes handes and grounds with the téeth of the faythfull The homely glose vpon the same place doth so mislike with this recantation of Berrengarius or rather the decrée of the Synode A pretie recantation that he sayth thus Nisi sane intelligas verba Berrengarij in maiorem incides haeresim quam ille habuit Except a man doe warsly vnderstande the wordes of Berrengarius he shall fall into a greater heresie then euer Berrengarius helde any The Pope and the whole Synode doe decree an heresie By this it is manifest euen by the writer of this glose that Pope Nicholas and the whole Synode at Rome did decrée and teach to be holden and enforce Berrengarius to confesse a greater heresie then euer he helde before And howe doth this proue the consent of your Popishe Church in condemning of heresies For the condemnation of Wyckliefe in the counsell of Constance I referre the reader as before And your owne Lirinensis will not take your part in this matter For he was deade many hundred yeres before Berrengarius was borne But I am glad that you haue now found that there may be great treasure of good learning in sixe penie bookes Sixe penie bookes I trust you will not now denie but there may be some good learning in books of halfe the price WATSON Diuision 16 Against the blessed Masse which is the sacrifice of the Church many wordes of many men haue bene sayde but sufficient reprofe of it hath not yet bene heard Here the prayer was made Scriptures neuer one was yet alledged against it sauing one out of the Epistle to the Hebrues where saint Paule wryteth Hebr. 9. that Christ entred into heauen by his owne bloud once and afterward he sayth Christ was once offered vp to take awaye the sinnes of many and all the argument consisteth in this worde once which I shall God wylling discusse hereafter But in very deede that same scripture that they bring against the Masse to no purpose is the verye foundation of the Masse wherevpon the Masse is builded and established after what sort I shall declare as time will serue Howe sufficient proofes haue bene brought against the Masse CROWLEY shall easily appéere to as many as will reade that which Byshop Iewell hath written for an aunswere to your friende Maister Harding And some sufficient proofes may be séene in this that I haue aunswered to your two notable sermons One scripture onely you say hath bene hitherto alledged against your Masse Bylike you haue not séene Iohn Caluines Institutions Where in the fourth booke and .xviij. Chapter he alledgeth more then foure places of scripture against it Thrée out of the first Epistle to the Corinths Manye proofes against the Masse one out of Saint Iohns Gospell the .19 Chapter and the same text that you take for the theme of your two Sermons But what should we make reconing of a multitude of places sith one alledged in the true meaning is sufficient But you haue promised to proue that one place which is alledged against your Masse to be the foundation of the same Which when you shall go about to doe I wyll God wylling proue that no such building can stand vpon such foundation Lyke as there is one God the father WATSON Diuision 17 Ephes 1. Hebr. 7.9 and 10. one Christ our redeemer one body and Church which is redeemed so there is but one onely sacrifice whereby we be redeemed which was once and neuer but once made vpon the aultar of the Crosse for the sinnes of all men 1. Iohn 8. This sacrifice is propitiatorie and a sufficient price and raunsome of the whole world as saint Iohn sayth he is the propitiation for our sinnes and not for our sinnes onely but for the sinnes of the whole worlde Iohn 1. and in his Gospell he wryteth Beholde the Lambe of God that taketh awaye the sinnes of the worlde The vertue of this sacrifice beganne when God promised that the seede of Adam should bruse and breake the Serpents head Genes 3. without the merit of this sacrifice there is no saluation 2. Cor. 5. for God was in Christ reconcyling the world to himselfe This sacrifice is common to both the Testaments wherof both take their effect whose vertue is extended from the beginning of the worlde to the last ende Apoc. 13. for the Lambe was slaine from the beginning of the world as saint Iohn sayth It is also a bloudy and a passible sacrifice extending to the death of him that offered himselfe Galath 3. and it was promised to the fathers and performed in the fulnesse of time the merites whereof receaue no augmentation because it is perfite nor yet diminution because it is eternall And although this sacrifice be sufficient to saue all men yet it is not effectuall to the saluation of all men it is able to saue all but yet all be not saued for what doth it profite the Turkes Saracenes vnfaithfull Gentils and counterfeyt christians The fault is not in God being mercifull to all his workes who created vs without vs but the fault is in our selues CROWLEY Watson can speake truth If all the rest of your two Sermons had bene according to this péece I would not haue misliked with you For I confesse all this to be most true WATSON Diuision 18. Therefore that this sacrifice of Christ as it is sufficient for all so it may be effectuall and profitable for all God hath ordeyned certaine meanes whereby wee may be made able to receaue the merite of it and whereby the vertue of it is brought and applyed vnto vs in the new testament after his passion as it was to the fathers in the olde testament before his passion Of these meanes some be inwarde some be outward the inward be common to both the testaments of which the first and principall is fayth for without faith it is not possible to please God and as saint Iohn sayth he that beleeueth not Hebr. 11. Iohn 3. is nowe alreadye iudged to hym therefore that is an Infidell Chryst hath dyed in vayne Charitie also is a meane 1. Iohn 3. 1. Iohn 2. 1. Cor. 13. for he that loueth not remayneth in death he that hateth his brother is in darkenesse and walketh in darkenesse and can not tell whether he goeth and if I haue all fayth and haue no charitie I am nothing He is not therfore partaker of Christs merites in the remission of sinne that lacketh charitie And so may we say of hope without the which no man receaueth mercye at Christs hande It is true that you say
appeere These be his very woordes I shal make confession before al you reuerende and holy fathers geue me I pray you a good absolution It chaunced me once about midnight sodainely to awake than the Deuill Sathan began with me this disputation Heare said he Doctor Luther very well learned thou knowest thou hast saide priuate Masses .xv. yeres almost daylie What if such priuate Masses be horrible ydolatry what if there were not present the body and bloud of Christ but thou haddest honored onely bread and wine and haddest caused other to honor it to whome I aunswered I am an annoynted priest and haue receyued vnction and consecration of a Byshop haue done all these things by commaundement and obedience of mine elders Why should not I consecrate when I haue pronounced the wordes of Christ and haue said Masse in earnest this thou knowest All thys saide he is true but the Turkes and Gentiles doe likewise all things in their temples of obedience and in earnest The priestes of Hieroboam did all they did of a certain zeale and intent against the true priestes in Hierusalem What if they ordering and consecrating were false as the priestes of the Turkes and Samaritanes were false and their seruice of God false and wicked First said he thou knowest thou haddest than no knowledge of Christ nor true faith and for fayth thou wast no better than a Turke For the Turke and all the Deuils also beleeue the story of Christ that he was borne crucified and dead c. But the Turke and we damned spirites doe not trust to hys mercie nor haue not him for a mediator and sauiour but feare him as a cruell iudge Such a faith and no other haddest thou when thou receauest vnction of the Byshop and all other both they that did annoynt were annoynted thought so and no otherwise of Christ Therfore ye fled from Christ as a cruell iudge to blessed Mary the saints they were mediators betwene you and Christ thus was Christ robbed of his glory thys neyther thou nor no other Papist can denie I would reade more of this booke but for troubling you He that list to knowe what may bee sayde against priuate Masse let him learne here of the Deuill ynough For here is all that hath yet beene sayde of any other and more to The Deuils derlings were ashamed to say halfe so much as their father Sathan least they should be called blasphemous lyers as he is But by this booke Luthers owne confession set forth in print by himselfe to the worlde ye may know that the Deuill was the first that euer barked against the sacrifice of the church which is the Masse knowing that his kingdome of sinne and iniquitie coulde not stande if this sacrifice most aduersarie to it were not defaced and destroyed But what colour had Luther to publishe this shall wee thinke he was so madde as to father that vpon the Deuill that he would haue perswaded for truth to the worlde I shall tell you shortly his fonde deuise in this point as it foloweth fiue or sixe leaues hereafter He sayth he knoweth the Deuill is a lyer but he sayth his lyes be craftie he vseth to alledge a truth which can not be denyed and with that to colour his lye which he perswadeth And therefore sayth he the Deuill lyeth not when he accuseth as that I had committed horrible ydolatrye in saying priuate Masses but the lye is when he did afterward tempt him to dispaire of Gods mercy But sayth Luther I will not dispaire as Iudas dyd but amend that I haue done amisse and neuer say priuate Masse againe O what a cloke of mischiefe is this all grounded of lyes and falshood He sayth the Deuill lyeth not when he accuseth If that be true then he sayde true when he sayde that Luther being a preacher many yeares neuer had true fayth in Christ till he fell from the Masse nor neuer trusted in Christes mercy nor neuer toke him for a sauiour but a cruell iudge Of this the Deuill did accuse him whether he was a lyer herein or no iudge you Also in his accusation he sayde the body and bloud of Christ were not present in the sacrament when such annointed priestes did consecrate and that they honored onely bread and wine with many other damnable lyes and heresies which whoso shall read the booke may finde in great plenty and yet by Luthers principle the deuill neuer lyeth when he accuseth Foure falsehoodes you affirme in lesse then twentie lynes togither of your printed Copie CROWLEY Foure lyes affirmed in lesse then twentie lines togither in this part to conclude withall And so manyfest falsehoodes that scarcely any one of your Auditorie could be so ignorant but that the same must perceyue that you lyed falsely the communion by your owne confession in this Sermon more then once was heard of and vsed euen from the Apostles tyme. For Dionisius Areopagita was saint Paules scholer you say that he speaketh of it in his Hierarchie more then once The action that you call Massing and we priuate Massing was written against by many before it was brought into the Church and by some after it was in vse many yeres before Luther was borne as by Barthram Husse Wycklife and Berrengarius And although it haue pleased Pigghius and such other to blowe abroad this slaunderous lye to the discrediting of all Luthers doctrine as much as in them lyeth and you also to dubbe their lye in the presence of your Prince who could be contented to heare whatsoeuer euill might be reported of that man and such as he was yet there is none that will examine the booke that you speake of but the same shall be inforced to say that it can not iustly be gathered thereof that Luther did eyther sée the Deuill with his bodyly eyes or heare him with his bodily eares But such is the priuiledge of the Popes Prelates when they haue the sworde on their side they may vse all vntruth in perswading the people but especially princes to thinke that all is lyes that the enimies of Antichrists religion haue eyther spoken or written You are bolde therfore to lashe out these thrée lyes before your Prince and to make vp the matter with the fourth affirming that he learned of the Deuill all that he hath spoken against your holy Masse And when you thinke that you haue gotten your selfe some credit in this matter by reading a péece of Luthers booke and leauing of before you come to that wherein his meaning is made plaine you conclude that hereby it may be known that the Deuil was the first that barked against the Masse as against the greatest aduersarie of his kingdome which could not stande vnlesse that aduersarie were defaced and destroyed The diligent reader of this mine aunswere may easily sée howe the Masse hath defaced and destroyed the kingdome of the Deuill in those places where it hath bene most vsed and in those persons
that haue most frequented it Yea they that will but enquire of the lyfe and conuersation of them that at this day be Massemongers shall soone sée how great an enimie the Masse is to the Deuils kingdome Yea though there were none other euill in them The Masse alone is able to holde vp the Deuils kingdome then onely that they say and heare Masse which is ydolatry yet were this one euill sufficient of it selfe to holde vp the kingdome of the Deuill But admit that the Masse were no ydolatry yet it is alwaies accompanied with a multitude of grosse ydolatries As the inuocation of creatures the opinion of meryting by mens owne workes the representing of God to the bodily eye by an Image made lyke a man the bowing of the knées and burning of Wax and Incense before the Images of creatures trust confidence in the holynesse of creatures made holy by men and such lyke Thus is the Masse the greatest aduersarie that the Deuils kingdome hath But least some of your Auditorie should take paynes to read Luthers booke and so perceyue that you haue not sayde truely of him you thinke to preuent that matter by speaking a fewe wordes of that part of the booke that openeth the meaning of the hole and knitting vp your tale with this exclamation O what a cloke of mischiefe is this and all grounded vpon lyes and falsehood He sayth the Deuill lyeth not when he accuseth c. And if this saying of Luther be true then there will folow a number of as great inconueniences as vpon the wordes of Dauid when he sayth Omnis homo mendax Euery man is a lyar Psam .. 115. If Luther were in this lyfe he would not sticke to graunt all that you conclude vpon that proposition that you call his principle For which of the two may be thought better the fayth of a Turke or of a Massemonger Seing the one denieth Christ in wordes denying him to be his sauiour and the other in déedes in séeking saluation by other meanes then by Christ which is to denie him And wherein shall Hieroboams priestes be found worse then the Popes Massing priestes If you wil read the prophecie of Oseas and vnderstande it you shall finde that they had as good a colour of obseruing Moses his lawe as the Popes priestes haue of kéeping Christs institution And so of the reast that you doe name damnable heresies c. Now because the time is farre past shortly to conclude I shall most humbly beseech you to consider and regarde the saluation of your soules WATSON Diuisiō 44 for the which Christes Gods sonne hath shed his precious bloud which saluation can not bee atteyned without knowledge and confession of Gods truth reueled to his holy Church and by her to euery member of her and childe of God whose sentence and determination is sure and certaine as proceeding from the piller of truth and the spirite of God by whome we be taught and assured in Gods owne worde that in the blessed sacrament of the aultar by the power of the holy ghost working with Gods word is veryly and really present the body and bloud of our sauiour Christ vnder the formes of bread and wine which is by Christes owne commaundement and example offered to almightie God in sacrifice in commemoration of Christes passion and death whereby the members of the Church in whose fayth it is offered both they that be aliue and departed perceaue plentuous and abundaunt grace and mercy and in all their necessities and calamities reliefe and succour Our most mercifull father graunt vs to persist stedfast and constant in the true Catholike fayth and confession of this most blessed Sacrament and sacrifice with pure deuotion as he hath ordeyned to vse and frequent this holye mysterie of vnitie and reconciliation that we may thereby remaine in him and he in vs for euermore To whome be all glory and praise without ende Amen To make a short conclusion CROWLEY I will ioyne wyth you in making humble request to the readers of these your sermons and mine aunswere that they will haue an earnest regard to the saluation of their owne soules for which Iesus Christ the only begottē sonne of God hath fréely shed his most precious hart bloud Which saluation can not be attayned vnto without the knowledge and confession of Gods truth which he hath by his worde reuealed to his Church and doth daylie by the faythfull and diligent ministerie thereof reueale it to euery member thereof and child of God Which Church is and euer hath bene the pyller of truth In. 1. Timo. Capit. 3 wherein onely the truth is séene and doth playnely appéere to the worlde as saint Hierome hath sayde and hath hir foundation vpon truth which is hir onely stay and piller to leane vnto as Chrysostome hath written Which truth being the determination of God before the beginning this piller of truth doth still cleaue vnto neuer séeking to determine otherwise then God hath by his sonne Christ determined taught In whose worde we are assured that at his last supper with his holy Apostles he did institute a most comfortable sacrament of hys owne body and bloud to be frequented and vsed in his Church in the remembraunce of his death and passion till his comming agayne in our nature to iudge both the quick and the dead In which sacrament is lyuely represented vnto vs yea euen vnto our senses that vnity that he hath and doth by his almighty power make betwixt himself and vs and amongst our selues one with another which vnitie the nature of the bread and wine wherein this sacrament is instituted doth plainely expresse and signifie In vsing whereof his Church doth not onely call to memorie the benifits that she hath receyued by him but also shewe hir selfe thankfull in offring hir selfe a sacrifice of a swéete sauour vnto God by ready good wyll to glorifie him both by lyfe and by death as the holy saintes that be departed thys lyfe did whilste they lyued here assuring themselues of his contynuall presence to comfort help and succour them in all the necessities and calamities of thys lyfe and after thys lyfe of euerlasting ioye and felicitie in euerlasting lyfe through him Which they haue alreadie attayned vnto in part being delyuered from the burden of the fleshe and we shall in the ende of this lyfe attayne vnto in lyke maner if we contynue faythfull to the ende as they did And when the day of the generall resurrection shall come we with them and they with vs shall through Christ receyue our owne bodyes agayne incorruptible immortall glorious and spirituall euen such as his blessed body is nowe in the throne of maiestie to reigne wyth him in his fathers kingdome for euermore Our most mercifull and louing father graunt vs to contynue stedfast and constant in the true Catholike fayth and confession of our hope of forgiuenesse of all our sinnes by that one onely sacrifice that Christ Iesus made in offering hymselfe on the Crosse once for all as by his holy worde and sacraments he doth daylie teache vs to doe And that we may so frequent and vse this holy misterie of vnitie and reconciliation that we may daylie more and more be assured thereby of his dwelling in vs and our abyding in him To whome be all prayse honour and glory for euer Amen FINIS ¶ Imprinted at London by Henry Denham dwelling in Pater-noster Rovve at the Signe of the Starre SVBLIME DEDIT OS HOMINI Anno Domini 1569. Cum priuilegio