against all rule and forme of true reasoning CROWLEY I would not haue thought that any man could haue bene able by Arguments to haue perswaded you to graunt so much as you haue here graunted of your owne voluntary and willing accorde Watsons voluntarie graunt That is that all figures and shadowes are ended and expired and that it was no time for Christ at that time to institute newe figures I trust you will nowe be an enimie to all those figures and shadowes that the Pope hath brought into the Church of Christ But me thinketh I heare you say that you meane only to affirme that the time wherein Christ spake these words this is my body was the time not méete for the institution of figures and shadowes Well If we shall haue occasion hereafter to charge you with these words we will vrge them with such force that so slender an aunswere shall not serue you But in the meane while you dalley with those figuratiue spéeches that are vsed in the scriptures I am the way I am the dore I am the Vine I am the lyght A generall rule may be say you obserued that when Christ speaketh of himselfe by the name of anye creature there must be a better thing vnderstande then the thing is that such a name doth properly signifie And therefore we must in the matter of the sacrament vnderstand a better and more excellent thing then is Bread and Wine Me thinketh M. Watson you might haue spared all this labour For none of vs hath or doth denie that when Christ speaketh of himselfe and gyueth himselfe the name of any creature we must vnderstande a better thing then is properly signified by that name But what maketh this for your purpose It séemeth to me that eyther you your selfe haue forgotten your Logick or else when you did set forth your Sermon in print you thought that the worlde would neuer turne so that any Logition might be bolde in open wryting to controule your subtile sophistrie When I was Logitioner in Oxford I learned that in euery Cathegoricall proposition there be Tres termini Subiectum praedicatum Copula Nowe the Subiectum is that whereof affirmation or negation is made and Predicatum is that which is affirmed or denied And Copula is the verbe Substantiue that in construction standeth betwixt them You must not be offended with me Watsons sophistrie hath made him forget his Logick for that I talke with you of things so farre vnder the profession of a Doctour of Diuinitie for surely you séeme to me to haue forgotten all seing you shame not to saye that Christ speaketh here of himselfe as in the other places that you cite for example I am the Vine and this is my body haue both one Subiectum by your sophistry If Christ had sayde I am bread as in the sixt of Iohn he sayde I am that bread which came downe from heauen then your rule would haue serued But sith he sayth this is my bodye it is manifest that he speaketh of the bread and sayth that it is his body Mathew Marke Luke Iohn and Paule be no more on your side then they be on oures But rather their playne words doe prooue that you for your reasoning without probabilitie and contrarie to the rule of all true reasoning Watson must be promoted are méete to be promoted out of the Hall into the Kitchin or rather from the Diuinitie Schoole to the Logick lecture For they all with one consent say that our sauiour Christ spake not of himselfe but of the bread affirming it to be his body and his fleshe Which we doe not denie affirming the contradictorie as you say that we doe but we doe most constauntly affirme that to be true which Christ both spake and ment That is that in the sacrament the bread is his body Watson denieth Christs words to be true and the wine his bloud But you and your sort do denie his words to be true do affirme the contradictory for you say there is neither bread nor wine remayning in the sacramēt So that when Christ tooke bread in his hande and speaking of the bread sayde this is my body the bread was not his body by your doctrine but his body was there vnder the accidents of bread and the substaunce of the bread as some of you saye turned into the body of Christ or as some other teache the substaunce of the bread being conueighed away the substaunce of Christs body commeth in place vnder the accidents of that bread that was there These be fond and false gloses neyther true nor lykely nor yet tollerable But if you and your sort doe not beléeue and therefore can not vnderstande Howe the bread is Christes body how Christes body and bloud can be in the sacrament vnlesse the substaunce of bread and wine be done awaye and will therefore aske the vnfaythfull question howe then I must tell you that euen as all true Christians are the members of Christ of his flesh and of his bones so is the sacrament receiued of such his verie body and his bloud mysticallie Ephesi 5. But for your really substancially and corporally we can no skill of bicause we finde them not in the holy Scriptures neyther yet in the auncient Orthodox Fathers August serm ad Infantes Saint Austen in his Sermon Ad infantes cited by saint Beda sayth thus Si ergo vos estis corpus Christi membra mysterium vestrum in mensa Domini positum est mysterium Domini accipitis ad id quod estis amen respondetis If you therefore be the bodye and members of Christ the mysterie of you is set vpon the Lordes table yée receiue the mysterie of the Lord you answere Amen to that which you your selues are Agayne the same saint Austen wryting against Adimantus sayth thus Non dubitauit Dominus dicere hoc est corpus meum cum signum daret corporis sui August ad Adimantum Cap. 12. The Lorde did not doubt to say this is my body when he gaue the signe of his body A signe it could not be if it were not a thing that might signifie It is manifest therefore both by the expresse wordes of the Scripture and also by the iudgement of saint Austen that the thing that our sauiour spake of when he sayde this is my bodye was bread And bicause he had appointed it to be a sacrament of his bodye he gaue it the name of that thing that it was a sacrament of And sacramentally or mystically it was his body and bloud that he spake of Moreouer the nature of a sacrament doth moue me verie much to beleeue still as I doe WATSON Diuision 18 For where as euery sacrament of the newe Testament is a visible forme of an inuisible grace as saint Augustine sayth it can not be a sacramēt of the newe Testament except it haue a promise of some such grace to be giuen to the worthye receyuer
nos neque Calix Eucharistiae communicatio sanguinis eius est neque panis quem frangimus communicatio corporis eius est Sanguis enim non est nisi á venis carnibus á reliqua quae est secundum hominem substantia qua verè sactum verbum Dei sanguine suo redemit nos Quemadmodum Apostolus eius ait In quo habemus redemptionem per sanguinem eius remissionem peccatorum Et quoniam membraeius sumus per creaturam nutrimur Creaturam autem ipse nobis praestat solem suum oriri faciens pluens quemadmodum vult cum Calicem qui est creatura suum corpus confirmauit ex quo nostra auget corpora Quando ergo myxtus Calix factus panis percipit verbum Dei fit Eucharistia sanguinis corporis Christi ex quibus augetur consistit carnis nostrae substantia Quomodò carnem negant capacem esse donationis Dei quae est vita aeterna quae sanguine corpore Christi nutritur membrum est eius quemadmodum Apostolus ait in ea quae est ad Ephes Epistola Quoniam membra sumus corporis eius de carne eius de ossibus eius non de spiritali aliquo inuisibili homine dicens haec Spiritus enim neque ossa neque carnes habet sed de ea dispositione quae est secundum hominem quae ex carnibus neruis ossibus consistit quae de Calice qui est sanguis eius nutritur de pane qui est corpus eius augetur Altogither veine are those men which doe contemne the whole order that God hath set denie the saluation of the fleshe and despise the regeneration thereof saying that it is not able to receyue incorruptibilitie For by this meanes that is to saye if these sayings be true neyther hath the Lorde redéemed vs with his bloud neyther is the cup of thankesgyuing the communion of his bloud nor the bread that we breake the communion of his bodye For it is not bloud except it come from the veynes and fleshe and the other substaunce which is of mans nature Wherin the sonne of God being borne in déede hath with his owne bloud redéemed vs. Euen as his Apostle also sayth in whome we haue redemption the forgiuenesse of sinnes through his bloud And bicause we are members of him and be nourished by the creature And he it is that giueth the creature vnto vs causing his sunne to arise and rayning in such sort as it pleaseth him when he sayde for a suretie that the cup which is a creature is his body whereby he doth giue encrease to our bodyes When the mixed Cup therefore and the bread that is made doe receiue the sonne of God it is made the Euchariste or thankesgyuing of the bloud and body of Christ whereof the substaunce of our flesh is encreased and doth consist How doe they denie that fleshe is able to receyue the gift of God which is eternall lyfe sith the same is nourished with the bloud and bodie of Christ and is a member of him as the Apostle saith in that Epistle which he wrot to the Ephesians For we are members of his body of his fleshe and of his bones not speaking these wordes of any spirituall or inuisible man for a spirite hath neyther bones nor fleshe but of that disposition of partes that is in mans nature which doth consist of fleshe sinewes and bones which is nourished by the cup that is his bloud and encreased by the bread that is his body Nowe let the Reader iudge whether Ireneus may be vnderstanded to meane in this place as you by cyting his wordes What maner men Ireneus had to doe with would haue him séeme to meane First it is manifest by hys wordes that he had to doe with such men as did vtterly denie the resurrection of our bodies And he proueth that their assertion is verie veyne sith our bodies be nourished in this lyfe by the same creatures that our sauiour Christ hath made the sacramēts of his body and bloud which creatures we receyue at his hande for he causeth the sunne to arise and to warme the earth and he it is that giueth raine to moysten the earth whereby the same bread and wine that he hath assuredly sayde is his body and bloud doe grow out of the earth wherby he doth giue our bodies encrease And to what purpose should he institute the sacrament of his body and bloud in those creatures if our nature which he hath taken vpon him and is nourished by these creatures should not by him be made incorruptible and immortall Howe can they therefore sayth Ireneus denie that fleshe is able to receyue the gift of God which is eternall lyfe sith the same is nourished with that creature that is the bloud and body of Christ and is a member of him as the Apostle sayth c. Which wordes must be warily considered least we should thinke that Ireneus doth deny that the church of Christ is the spiritual or mistical body of Christ affirming that the same is his very naturall body which he tooke of the substaunce of the Virgine Marie Wordes that must be warily considered But when these wordes be well weighed it appéereth that Ireneus was earnestly bent to disproue not onely the opinion of such as doe denie our resurrection but also their opinion that did affirme that Christ tooke not mans nature vpon him but had a fantasticall body and therefore he applyed the wordes of Paule against that error saying Non de spirituali aliquo c. He spake not those wordes to the Ephesians of any spirituall or inuisible man but of the disposition of partes that is in man which consisteth of fleshe sinewes and bones Vnderstanding Saint Paules wordes in that meaning that the wordes of Laban must be vnderstand when he sayde to Iacob Genes 29. Os meum es caro mea Thou art my bone and my fleshe That is thou art of the same lynage that I am and descended out of the same loynes So Ireneus vnderstandeth saint Paules wordes in that place to signifie that Christ and we concerning his mans nature be descended out of the loynes of one man that is the first man Adam And so he concludeth that for as much as our nature is nourished and encreased by those creatures bread and Wine wherein Christ hath instituted the sacrament of his body and bloud and doth therefore call the same creatures by the names of those things that they be sacraments of the same nature must néedes be made incorruptible and immortall through him that hath receyued it to himselfe and is himself incorruptible and immortall Watson is to bolde with Ireneus Wherfore it séemeth to me M. Watson that you are to bolde with Ireneus when you affirme that his meaning is such as we finde to be contrarie to his playne and manifest wordes For he sayth that the
Priests onely Make thée no grauen Image sayth he yes say you we will haue our Churches full c. Wherefore if God haue disceyued you it is not bicause you haue beléeued his worde but bicause you haue loued lyes more then truth and therefore God hath iustly giuen you ouer In efficaciam erroris euen to the force and strength of error 2. Thess 2. as saint Paule wryteth And so is your error a iust punishment for the credite that you gaue vnto lyes And although God neyther doth nor can disceyue any man in such sort as you doe meane yet he sayth that in such meaning as I haue written Ezech. 14. he doth disceyue such as you are for the wickednesse of such people as you haue instructed Thus hauing spoken something of the scriptures WATSON Diuision 29 as this short time would permit there remayneth also the second thing which I sayde moued mee to continue in thys fayth which is the authorities of auncient fathers that haue flourished in the preaching of Gods truth in all ages with authorities I thinke verily in no age haue bene so curiously sought so diligent founde out and so substantially wayed as in this our time And all this is bicause the oppugnation of the truth in this matter hath extend it selfe not onely to the scriptures but also to the doctors to euery particle and title of the doctors whose wrytings haue bene so scanned tried that if any thing could haue bene gathered piked out of their books eyther by liberal writing before this mistery came in contention or by misconstruction of their words or by deprauatiō of their meaning that could seme to make against our fayth herein it was not omitted of some but stoutly alledged amplified inforced and set forth to the vttermost that their wittes coulde conceaue which if God hath not infatuat leauing them to speake so as neyther fayth nor reason could allow lyke as they haue with their vanities seduced a great sort the more pittie so they should haue vndermined and subuerted the fayth of a great many mo that were doubting and falling but not cleane ouerthrowne thankes be to almightie God Of these authorities although with a little studie and lesse labour I could at this time alledge a great number yet cōsidering the shortnesse of the time which is almost spent I shall be content to picke out a fewe which doe not onely declare the minde of the author but also conteyne an argument to proue and conuince the truth of our fayth and such an argument as neyther figuratiue speeche nor deprauation of the wordes or meaning can delude And first I shall begin with the weakest that is with the suspition of the Gentils Tertullian in his Apologie teacheth howe the Gentiles did accuse the Christen men for kylling of yong children ertul. apol Capit. 7. and eating of their fleshe he sayth thus Dicimur sceleratissimi de Sacramento infanticidij pabulo inde We are reported and accused as most mischeuous and wicked men for the sacrament of kylling of children and eating their fleshe and drincking their bloud Historia Ecclesiast lib. 5. Capit. 3. Eusebius also in this historie of the Church wryteth of one Attalus a martyr who being roasted in an yron Cradell with fyre put vnderneath when the sauour of his burnt fleshe came to the smelling of the people that looked on he cryed with a lowde voyce to the people Lo this is to eate men which you doe which fault ye make inquisition of as secretly done of vs which you commit openly in the mid daye By this accusation we may vnderstand that our sacramentes and misteries in the beginning of the Church were kept very secret both from the sight and knowledge of the Paganes that mocked and scorned them and also of those that were Catechumini learners of our fayth and not yet baptized for many great causes which I shall not neede to rehearse nowe And yet for all the secret keping of them being so many Christen men and women as there was they could not be kept so secret but that some ynkeling of them came to the eares of those that were Infidels and vnchristened insomuch that where as in deede and verie truth by the rules of our religion we did eate the fleshe of Iesus Christ our Lorde and drinke hys bloud ministred vnto vs in the sacrament the Gentiles as they were curious to know new things so they came to knowledge of the rumour of our doings eyther by the bewraying of some false brethrē or else by the simplicity of other that of zeale without knowledge would haue conuerted the vnfaythfull to our fayth heard secretly that wee christen men in our misteries did eate mans flesh and drinke mans bloud which they for lack of faith and further instruction began to compasse in their wittes how it was possible so to doe and therefore some of them blinded by their owne foolishe suspicion conceaued and published amongst other as it was most likely vnto them that we in our secret misterie did kill yong children eating their flesh and drinking their bloud and therevpon accused certayne before the Magistrates of thys heynous crime which they coulde neuer trie out to be true as they did accuse But for our purpose it appeareth plainly that we would neuer haue kept our misteries so secret if they had beene but ceremonies of eating of bread wine nor they would neuer haue accused vs of such beastly and vnnatural crimes being men of such reason learning and equity as they were if there had not bene some truth in their accusation which in deede was true for the substaunce of that they alledged but not for the maner of the thing for it was and is true that we in our misteries eate fleshe and drinke bloud but yet we doe not kill and murder yong children and eate their flesh and drinke their bloud And therfore I alledge the sayings of Tertullian and Eusebius the which is also in Origen the sixt booke contra Celsum to declare the accusation of the Gentils against vs concerning the eating of fleshe and drinking of bloud which could neuer haue commed into their heads so to haue done if there had not bene a truth in that matter which they by their reason could neuer see otherwise then they alleged which we by our faith do plainly see and know as it was ordeined by Christ our Lord. And for that cause Tertullian did cast in a vaine worde saying that we were accused of the sacrament of kylling of children which worde Sacrament standeth there for no purpose but to declare vnto vs that this their accusation did rise for lack of the true and precise knowledge of our Sacrament which is true concerning the eating of fleshe and drinking of bloud but not true concerning the kylling and murdering of children CROWLEY After you haue something spoken of the scriptures how much to the purpose let the readers
creature can not be most holy A foule ouersight in one that would be a Catholike Byshop c. Here I must tell you that you haue forgotten your duetie towardes your most holy father of Rome c. And vnaduisedly you haue denied him that title that all your brethren the papists doe thinke him worthy to haue notwithstanding he is but one of the inferiour creatures And further I must tell you that you séeme to haue forgotten that which you spake but a little before affirming the sacrament to be God and so no creature but now when you doe couple it with another inferiour creature your wordes doe import that you doe accompt it among the inferiour creatures But for the meaning of Chrysostomes words in that place you will neyther consider the custome of the fathers which was to call the sacraments by the names of those things wherof they be sacraments neyther what it was that Chrysostome labored to bring to passe by this Epistle His whole purpose was so to stirre vp the detestation of the doings of those wicked men in the hart of Innocentius that he might thereby be moued to séeke by all possible meanes to haue that horrible fact punished Which may right well appéere by his wordes in the same Epistle where he sayth thus Ad Innocentium Igitur Domini maximè venerandi pij cum haecitase habere didiceritis studium vestrum magnam diligentiam adhibete quò retrudatur haec quae in Ecclesias irrupit iniquitas Therfore my Lords most godly and worthy to be reuerenced when you shall vnderstande that these things be euen so employ your study and great diligence that this inquitie that rusheth into the Churches may be beaten back The scope of the Epistle Here is the scope of his whole Epistle And to bring this to passe he vseth as much Art as he is able both in setting forth the horriblenesse of the fact and also the daunger that was imminent if it should be suffered vnpunished his owne innocencie and the good opinion that he had in those men that he wrote vnto These thinges considered no man that knoweth what Arte meaneth will thinke that Chrysostomes wordes in this place doe giue you such vauntage against vs as you would beare your Auditorie in hande that they doe You marke also the reseruation of the holy bloud in the holy temple c. Watson can see nothing that maketh against him But you doe not marke that this horrible tumult was made in the time when the people were togither in the ministration of the sacramentes Which doth manifestly appéere by the wordes that are written a little before those that you cite The wordes are these Ipso magna Sabbato collecta manus militum ad vesperam diei in Ecclesias ingressa clerum omnem qui nobiscum erat vi eiecit armis gradum vndique muniuit Mulieres quoque quae per illud tempus se exuerant vt baptizarentur metu grauiorum insidiarum nudae aufugerunt Neque enim concedebatur vt se velarent sicut muliers honestas decet Multae etiam acceptis vulneribus eijeiebantur sanguine implebantur natatoria sancto cruore rubescebant fluenta On the verie Sabboth day a great armie of souldiours that were gathered togither entring into the Church at the euentide of the day did by force driue out all the ministers that were with vs and fortifie the steps with weapons on euery side Women also which had at that time stripped themselues to be baptised did for feare of greater conspiracies runne away naked For they were not suffered to couer themselues as it becommeth honest women to doe Many also were wounded and driuen out and the washe Pondes were filled with bloud and the running ryuers were made red with holy bloud If you would haue considered these words you might sone haue sene how that most holy bloud the Chrysostome speaketh of might be spilt vpon the garments of the souldiours and yet not reserued in the temple for longer time then the action of Communion did last For they vsed not in Chrysostomes church to make a mornings worke of it as you doe vse your Easter day Masses but they continued the whole day in prayer preaching confession of fayth by them that should be baptised The maner of Church exercise in Chrysostoms time in ministring of baptisme and last of all in communicating al togither But when you haue founde a worde or two that may seeme to serue your purpose then haue you ynough you lust to séeke no furder No wiseman therefore will regarde your conclusion Nazianzen Oratione ad Arianos Your place that you cite out of Nazianzen woulde haue framed so euil fauouredly for your purpose if you had cited it eyther in Gréeke or Latine that ye thought it best to teache him to speake Englishe so were you able to cause him to speake as you would But you shall not disceyue your hearers so They shall heare him speake Latine in such sort as Bilibaldus taught him He sayth thus to the Arians Quosnam orantes manus ad Deum tollentes obsedi Quos Psalmos tubarum strepitu interturbaui Quorum mysticum sanguinem caeso miscui sanguini Whome haue I besieged when they were in prayer and lifting vp their handes to God What Psalmes haue I troubled with the noyse of Trumpets Whose mysticall bloud haue I mingled with the bloud of the slayne Now let your friendes iudge how friendly you haue taught Nazianzen to speake Englishe and howe your conclusion doth folow vpon his wordes But let vs sée what it is that you read in Hierome and other It séemeth to me that you haue read in those Authors that which you vnderstand not For who can beleue that eyther Hierome or Chrysostome would maintaine or teach such a Paradox Watsons Paradox as you would by their words enforce vs to beléeue That is that Christ did eate his owne fleshe and drinke his owne bloud In the aunswere that S. Hierome made to the second question that Hedibia desired to be resolued in he sayth thus Nec Moses dedit nobis panem verum sed Dominus Iesus ipse conuiua conuiuium ipse comedens qui comeditur Moses gaue vs not the true bread but the Lorde Iesus He is the Guest and the feast also It is he that doth eate and is eaten But is here all that Hierome writeth in this aunswere Doth he leaue the matter so doubtfull being desired to make it plaine I trow not He saith that we doe drink the bloud of Christ and that without Christ we can not drink it And that we doe daylie in his sacrifices treade out new red wine out of the generation of the true vine and the elected and chosen vine and that thereof we doe drinke newe wine in the kingdome of his father not in the oldnesse of the letter but in the newenesse of the spirit singing a new song that none
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
Melchisedech did not in substaunce but in misterie I wyll let the reader sée what Hierome hath written immediatly before and after the words that you cite First he sayth thus Superfluum est nos de isto versiculo velle interpretari cum sanctus Apostolus ad Hebreos plenissime disputauit Ipse enim ait Iste est Melchisedech sine patre sine matre sine generatione Et interpretatur ibi diligentissimè quare sine Patre c. It is a thing superfluous for vs to go about to make an interpretation of this verse seing that the holy Apostle hath in his Epistle to the Hebrues reasoned this matter at the full For he sayth This that is to say Christ is Melchisedech Wherein Christ is like Melchisedech without father without mother and without generation And he doth there most diligently enterprete wherefore he is without father without mother and without generation And all ecclesiasticall persons doe say That Christ is sayde to be without father in that he is man and without mother in that he is God Let vs therefore interprete this onely thou art a priest for euer after the order of Melchisedech Let vs onely declare this thing Wherfore he hath said after the order According to the order is as much as to say Thou shalt not be a priest according to the Iewish sacrifices but thou shalt be a priest after the order of Melchisedech And then follow those words that you haue cyted Quomodo enim c. And immediatly after those wordes he sayth Iste Melchisedech ista mysteria quae habemus dedit nobis c. This Melchisedech hath giuen vs these mysteries that we haue It is he that sayde He that eateth my flesh and drinketh my bloud He hath giuen vs his sacrament after the order of Melchisedech No indifferent reader can iudge that saint Hierome meaneth here to teach that Christ did at his last supper offer his body and bloud vnder the formes of bread and wine as you affirme But as Melchisedech did offer bread and wine so Christ should offer vpon the crosse hys owne body and bloud which is the true bread and true wine and giue vs a sacrament to be frequented in the remembraunce thereof But in that Epistle that Paula and Eustochium wrote vnto Marcella You haue found a most manifest place Paula Eustoch ad Marcellam Recurre ad Genesim Melchisedech say they c. Here I must tell you that where you doe in the Englishe make Melchisedech the Datiue case and in the Latine put the point Periodus after Salem you shew your selfe not to vnderstand the grammaticall sense which is thus Returne to the booke Genesis and thou shalt finde that Melchisedech king of Salem was Prince of thys Citie which euen then c. Men of your sort are very néere driuen Watson is neere driuen when they alledge womens wordes or wrytings for proofe of matters so diuine as is that which in this Sermon you treate of But graunt it were Saint Hierome himselfe that wrote that Epistle might not Melchisedech offer bread and wine in a figure of Christ and dedicate the mysterie of Christians but it must néedes folow that Christ did at his last supper offer his owne body and bloud vnder the formes of bread and wine as you doe affirme I thinke none that is learned in Logick will graunt that argument But as you haue slightly touched before the booke hath not Obtulit but Protulit He brought forth bread and wine Watson maketh light of that which he is not able to waigh As lightly as you let passe the reasons that men make against your opinion by the vauntage that the text gyueth being Protulit and not Obtulit neyther you nor any of your sort shall euer be able to aunswere otherwise then by calling them fond cauillations as you doe In the Latine these two Verbes are sometime vsed both in one signification but Profero is neuer found in that signification that you and such other doe vse Offero when you speake of Melchisedechs comming forth to méete Abraham and offering him bread and wine to refreshe himselfe and his companie withall The Hebrue interpretors who doe best know the signification of the wordes of that tongue wherein that hystory was first written doe teach that it was the maner in those dayes for such as remayned at home in peace to come forth against them that returned from battayle with victorie bringing with them bread and wine to refreshe the wearie Souldiours withall and so receyue them friendly Antiquit. li. 1 Capit. 18. Iosephus a Iewe borne and so well learned in the Iewes lawes and histories that he was able to write a continuall historie of the antiquitie lawes and ceremonies of the Iewes and of their warres doth when he commeth to this part of the historie write thus Suscipitque cum rex Melchisedech quod significat rex iustus erat vtique sine dubio talis ita vt propter hanc causam etiam Dei sacerdos esset Solimorum quam Ciuitatem postea Hierosalymam vocauerūt Ministrauit autem iste Melchisedech Abraham exercitui xenia multam abundantiam rerum oportunarum simul exhibuit super epulas eum collaudare caepit benedicere deum qui ei subdiderat mimicos Abraham verò dante ei etiam decimas spoliorum munus accepit And hée was receyued of king Melchisedech which signifieth a righteous king and verily and without all doubt he was such a one so that for that cause he was also Gods priest in the Citie Solyma which Citie men did afterwarde call Hierosolyma And this Melchisedech did minister gifts to the armie of Abraham and he did also giue them great abundaunce of things néedefull And as they were at meat he began to prayse him and to blesse God which had subdued his enimies to him And when Abraham gaue him the tythes of the spoyle he receyued the gift Hiero. ad Euagrium Iohn 3. Saint Hierome in his Epistle ad Euagrium doth proue that the Citie Salem whereof Melchisedech was king was not that which was afterward called Hierusalem but that Salem that is mencioned in the Gospell where Iohn baptized bicause there was plentie of water there He doeth therefore disproue not onely Iosephus but also all Christen writers for that they suppose Melchisedech to haue béene king of that Citie which was called Hierusalem after his dayes but in his dayes Salem He alloweth the iudgement of those which doe suppose that Melchisedech was the first sonne of Noe and that he liued after Abrahams death .35 yeares at the least which is easie to be seene by the supputation of the yeares from the byrth of Sem to the death of Abraham which is .565 yeares and the whole tyme of Sems life is .600 yeares but fayling somewhat in the supputation he sayth that Sem liued after Abraham .40 yeares He alloweth also the opinion of Iosephus and other which thinke that
verie things themselues For he did not shape a sharpe aunswere to their cruelty neyther doth he by any meanes contende but he doth indeuor more then once to print in their mindes the quickning knowledge of this mysterie But after what maner he will giue his owne fleshe to be eaten he doth not declare bicause they could not vnderstande it But howe great good things they shall obtayne if they shall with faith eate it he doth oftentimes declare that by the desire of eternall lyfe they might be compelled to imbrace fayth by the meane wherof they might the more easily be taught For thus hath Esay sayde If ye will not beléeue ye shall not vnderstande It behoued therefore first to cast the rootes of fayth in the minde and afterwarde to séeke those things that man should séeke But those men did before they beléeued out of season seeke for those things For this cause therfore the Lorde did not declare how that thing might be done but he doth encourage them to séeke it by fayth In lyke maner vnto his Disciples which beléeued he gaue the péeces of bread saying take and eate this is my bodye The cup also he did in like maner beare about saying drinke ye all of this this is the Cup of my bloud which shall be shed for many for the remission of sinnes Thou séest that he opened not the maner of the mysterie to them that sought it without fayth but to such as beléeued he did expound it before they asked any question Nowe let the indifferent Reader iudge howe faythfully you haue handled the wordes of Cyrill and so he may haue the lesse cause to credite you in your large affirmation wherein you saye Watsons store is but small that all the good auncient Writers doe with one consent expound this place of Iohn as you doe Whereas when your store shall be sought there shall not one that lyued within .600 yeres after Christ be founde of your minde in thys point Wherfore we may well conclude that Christes fleshe is not in the sacrament in such sort as ye teach and that Christ ment not by those wordes that you cite out of Iohn to promise that he would giue his bodye in such sort to be eaten as ye haue affirmed that he did But that he ment to teache that he himselfe is that heauenly foode that the father giueth for the lyfe of the world The meaning of Christ in the 6. of Iohn and that he would giue them none other foode from heauen but onely that which at the time appointed he would yéelde vp for the lyfe of the worlde And that not to be eaten after a fleshly sort but after such a spirituall sort as the fathers that lyued afore he was incarnated had and did eate it Your exposition of saint Iohns wordes therefore is but a vayne and fayned glosse for that text WATSON Diuision 17 The time also is to be considered that he spake these wordes the night before hee suffered death at which time and the next day after he ended and fulfilled al figures saying on the crosse Consummatum est All figures and shadowes be ended and expired which was no time then to institute and begin new figures Is it lykely or probable that our sauiour Christ then entring into his Agony and beginning his passion accustoming commonly before to teach his Disciples in playne wordes without Parables or figuratiue speeches would then so lightly behaue himselfe as to delude his chosen and entirely beloued Disciples in calling those things his bodye that is giuen for them and his bloud that is shed for them which were neither his body nor his bloud but bare bread and wyne Or is there any religion in oure christen fayth in nicknaming thinges or calling them otherwise then they be If any man thinke himselfe able to aunswere that bycause Christ sayde he was a Vine he was a dore being neyther Vine nor dore that man seemeth to mee not substantially to way the wordes and speeches of scripture For let him consider thorowout all the scripture whersoeuer he shall finde that Christ spake any thing of himselfe by wordes of our common speeche for the God head and the properties of the Godhead be ineffable and cannot be expressed to our capacitie but by wordes and names of wordly and naturall things here among vs. He shall alwaies finde that Christ was a better and more singular thing then the worde did properly signifie that was attribute vnto him and to make this matter more playne by examples Where Christ sayde I am the waye he ment not that he was the way that leadeth to the Citie or to some other place but that he was a more excellent waye A way that leadeth to the father to heauen to euerlasting lyfe When he sayde he was the dore he ment not Iohn 10. that he was the dore of the sheepefold here in earth but a farre better dore the dore of the Church the spirituall sheepefold by the which dore whosoeuer entereth shall be saued Also calling himselfe a Vine Iohn 15. hee ment that he was the spirituall Vine whereof all christen men be braunches and better then such a Vine as groweth in the fieldes And lykewise by that he calleth himselfe the light we vnderstand that he was not the sensible light of this world but the heauenly light that neither by course is chaunged nor by shadowe is darkened So that it maye be obserued for a rule when Christ doth attribute the name of any sensible creature to himselfe euer the vnderstanding exceedeth and excelleth the worde in dignitie And if this be true in all kinde of teaching and doctrine shall we nowe in the highe mysteries and sacraments of God come from the Hall to the Kitchin from the better to the worst that where Christ sayth This is my bodye we shall vnderstande it is bread a worse thing then his body This is my bloud that is to say wine a worse thing then his bloud This be fond and false gloses neyther true nor lykely nor yet tolerable Wherfore leauing out a great many other circumstaunces that would serue verye well Math. 26. to set foorth the truth of this doctrine I shall conclude thus seing saint Mathewe sayth in plaine termes it is my body it is my bloud Saint Marke sayth it is my body Mar. 14. Luc. 22. 1. Cor. 11. Iohn 9. Saint Luke sayth it is my body Saint Paule sayth it is my bodye Saint Iohn sayth it is my fleshe shall we nowe fiftene hundreth yeare after them handle the matter so finely and waye the scripture so substantially that we shall affirme the contradictory to be the true sense saying this is not my body this is not my bloud but a figure and a signe of my bodye and bloud These euident scriptures moue me to continue still stedfast in that fayth I was borne in and not to be moued with vaine words and reasons without probabilitie
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
baptisme For as I haue declared before there is no promise of grace made in the scriptures to the washing in water alone but the promise is made to the beléeuer which beléeuing will be baptised Those therefore that did put to that part of the definition of a sacrament did not minde thereby to shewe the difference betwéene the sacraments of the olde and new Testament but to signifie that without faith in the promise made in Christ it should not auayle to receyue any sacrament Faith therefore is it that hath the promise of grace annexed vnto it You haue sayde that if we would looke in the sixt Chapter of saint Iohns Gospell we should finde that the promise of the mysticall vnitie that is amongst christians is not made to the receyuing of bread wine but to the worthy receyuing of Christs body and bloud We haue looked there and haue found it euen so And we haue founde also that the worthy receyuing of the bodye and bloud of Christ is the receyuing of it in fayth For Christ sayth there Amen amen dico vobis qui credit in me habet vitam aeternam He that beléeueth in me hath euerlasting lyfe And againe Sicut misit me viuens Pater ego viuo propter patrem qui manducat me ipse viuet propter me Euen as the lyuing father hath sent me and I doe lyue through the father so he that eateth me the same shall also liue by the meanes of me Tractatu 26. S. Austen expounding this sixt Chapter of S. Iohns Gospell sayth thus Daturus ergo Dominus Spiritum sanctum dixit se panem qui de coelo descendit hortans vt credamus in eum credere enim in eum hoc est manducare panem viuum When the Lorde therfore would giue the holye Ghost he called himselfe the bread that came downe from heauen exhorting vs to beléeue in him For to beléeue in him is to eate the lyuing bread And in the same treatise speaking of the visible sacrament he sayth thus Nam nos hodie accepimus visibilem cibum sed aliud est sacramentum aliud est virtus sacramenti For we also haue this day receiued visible foode but the sacrament is one thing and the vertue and strength of the sacrament is another thing And againe Hic est ergo panis qui de coelo descendit vt si quis manducauerit ex ipso non moriatur Sed quod pertinet ad vim sacramenti non quod pertinet ad visibile sacramentum Qui manducat intus non foris Qui manducat in corde non qui premit dente This is therefore the bread that came downe from heauen that if any man should eate thereof the same might not die But yet that which appertayneth to the vertue and force of the sacrament not that which belongeth to the visible sacrament He that eateth within not without He that eateth in his hart not he that crusheth it with his téeth And agayne he sayth Hoc est ergo manducare illam escam illum bibere potum in Christo manere illum manentem in se habere Ac per hoc qui non manet in Christo in quo non manet Christus proculdubiò nec manducat spiritaliter carnem eius nec bibit eius sanguinem licet carnaliter visibiliter premat dentibus sacramentuÌ„ corporis sanguinis Christi sed magis tantae rei sacramentum ad iudicium sibi manducat bibit This is therfore to eate that meate and to drinke that drinke for a man to dwell in Christ and to haue Christ dwelling in him And by this meanes he that dwelleth not in Christ and in whome Christ dwelleth not without doubt he doth neyther eate his flesh nor drinke his bloud spiritually although he doe fleshly and visibly crushe with his téeth the sacrament of the body and bloud of Christ but he doth rather eate and drinke the sacrament of so great a thing to his owne condemnation Here appéereth playnely the iudgement of saint Austen concerning the outwarde and visible sacrament and also touching the inward thing signified by the outward signe The outwarde signe is bread and wine and the thing signified is the body and bloud of Christ Of the first may such be partakers as shall perishe bicause they be not elected in Christ but of the other can none be partaker but such as shall be saued and can not perishe bicause they be elected in Christ before the beginning of the world And therefore saint Austen sayth afterwarde Res verò ipsa cuius sacramentum est omni homini ad vitam nulli ad exitium quicuâ—que eius particeps fuerit The thing it selfe whereof it is a sacrament is life vnto euery man that shall be partaker thereof whosoeuer he be and destruction to none Onely Gods elect haue coÌ„moditie by Christes sacraments The promise therefore can not be made to the receiuer of the outwarde and visible sacrament who receyueth nothing but the visible and outwarde element but the promise is made to the worthy receyuer that is to the elected and chosen of God who receyueth both the outward and visible element and the inward vertue that is signified thereby And it is vnto him life bicause he dwelleth in Christ and hath Christ dwelling in him Yea he eateth Christ daylie by faith notwithstanding that he be sometime for a long season holden from the vse of the outward and visible sacraments For God hath not so tyed his grace to the outwarde sacraments that he can not saue without them To conclude this matter I would wishe you M. Watson to looke once againe in the sixt Chapter of saint Iohns Gospell that you would haue vs to looke in You shall finde therein not many words after the promise that you doe so greatly vrge these open and playne wordes Amen amen dico vobis nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Verily verily I saye vnto you except ye eate the fleshe of the sonne of man and drinke his bloud you shall not haue lyfe in you When you haue read and weighed this place let vs haue your iudgement whether our sauiour Christ spake there of the receyuing of your sacrament which you saye is not bread and wine or of that maner of eating that I haue spoken of before If he spake of your maner of eating then can none haue eternall lyfe but such onely as doe receyue it so And then what auayleth the promise made to the washing in water which you saye is pronounced by Christs owne mouth By Watsons doctrine no Infants can be saued For notwithstanding they be so baptised yet if they die before they can be communicants they perishe nothwithstanding the promise made to them that be baptised It shall be best for you and vs both therefore to saye with saint Austen Hunc itaque cibum potum societatem vult
intelligi corporis membrorum suorum In Iohā tract 26. quod est sancta Ecclesia in praedestinatis vocatis iustificatis glorificatis sanctis fidelibus suis His wyll is that this meat and drinke should be vnderstanded to be the societie or felowship of his body and members which is the holye Church which consisteth of his predestinated called iustified and glorified saints and faithfull ones To these is the promise of grace made and confirmed by sacraments These beléeuing the promise doe worthily receyue the sacraments And these being preuented by death before they can come to the vse of the outward and visible sacraments shall haue lyfe euerlasting bicause they are elected in Christ before the beginning of creatures Luther and such as be of his sect WATSON Diuision 19 as taking his dreames for the ground of their fayth were much pressed with this argument deduced of the propertie of the sacrament and sawe playnely that it could not be a sacrament of the newe Testament except it had a promise annexed to the worthy vsing of it And yet for all that he would not condiscend to say as the Church sayth that Res sacramenti the thing of the sacrament signified and not conteyned which is the vnitie of the mysticall body were that grace which by Christ in S. Iohn was promised to the worthy receyuer of it but went and sought about for another promise and after much pooreyng at last he brought forth a promise as he thought meete and conuenient which is the wordes of Christ Quod pro vobis tradetur Which shall be giuen for you And in thys point 1. Cor. 11. he shewed with what violence he handled other matters of our fayth that in this great matter so much ouershot himselfe First with what face could he call that a promise which hath no apparaunce of anye promise but that the wordes in latine be spoken in the future tense which in Greeke be written in the present tense both in S Paule and in Saint Luke Quod pro vobis datur Which is giuen for you And if they were spoken in the future tense as they were not yet they be wordes not promising a thing to be done but declaring what shall be done And further if we should graunt them to be wordes of a promise yet they promise not the grace of the sacrament which is to be giuen to the worthy receyuer For the passion of Christ or the gyuing of Christs body vpon the crosse is not a grace giuen by the sacrament to the receiuer but it is that worke that hath deserued grace to bee giuen by the sacrament for all our sacraments take their vertue of the passion of Christ doe not promise the passion of Christ This may suffise for this short time to shewe vnto you the folly of these men that neyther wot nor care what they affirme in these weightie matters I could saye more in it but that I haue more necessarie matter behinde to be sayd Augst in Ioh. tract 15. In Psal 138. Saint Austen in dyuers places and other auncient Authors haue this doctrine in their bookes Elatere Christi fluxerunt duo sacramenta Two sacraments did issue forth of Christs side And in those places he teacheth vs by comparing the creation of Eue the wyfe of Adam the first man and of the Church the spouse of Christ the second man Lyke as God casting Adam into a sleepe tooke forth a bone out of hys side and thereof builded and created him a wyfe euen so when Christ did sleepe by death vpon the crosse vpon water and bloud that came forth of his side when it was opened with a speare God did forme and builde the Church the spouse of Christ in that by water we be regenerated by bloud we be redeemed and nourished Nowe concerning our purpose if two sacraments came out of Christes side we are sure there came out no wine except ye will say the wine of the true vine which Christ shal neuer drinke with vs any more but after a newe sort in the glorie and kingdome of his father Therfore it must needes be that our sacrament is Christs bloud and not wine CROWLEY If you had tolde vs when and where Luther wrote or spake that which you charge him with here something might haue béene sayde to the matter eyther in noting his fault or yours or both But for as much as you doe but saye it I wyll neyther defende Luthers doing therein nor condemne it but passe it ouer tyll ye tell where when and by whome he was so pressed But for your owne dealing I must néedes note that you are verie forgetfull sith yée doe so straightly charge him as with a great fault for that the lyke whereof is to be found euen in your owne assertion concerning this matter Watson is faultie in that which he reprehendeth in Luther The fault that you finde with Luther is for that he alledgeth a promise made in wordes of the present time or tense as you terme it And haue you forgotten what tense Christ spake in when he saide Qui manducat meam carnem bibit meum sanguinem in me manet ego in eo Men say it is a great fault for a man to be found faultie in that thing wherewith he himselfe findeth fault Well if you will promise that you will doe no more so I could be content to winke at this fault Aduertising you to looke better vpon saint Iohns Gospell where you shall finde as I haue sayde before that he which eateth Christ shall liue by the meanes of Christ Here is a promise made to him that eateth Christ not sacramentally onely but by fayth As appéereth by the wordes that Christ spake before saying he that beléeueth in me hath lyfe euerlasting This may suffise for aunswere to that great fault that you finde with Luther till you tell vs where and when he committed that fault c. As touching the doctrine that you say saint Austen and other auncient Authors haue in dyuers places I know saint Austen hath the wordes but the doctrine that you would confirme by the wordes is not saint Austens but yours You cite the fourth treatise of Austen vpon Iohn but in that treatise is not one worde that soundeth any thing that waye You therefore or else your printer haue misreported the place I suppose you would haue noted the .xv. treatise where saint Austen sayth thus Adam qui erat forma futuri praebuit nobis magnum iudicium sacramenti Imo August in Ioh. tract 15. Deus in illo praebuit Nam dormiens meruit accipere vxorem de costa eius facta est ei vxor quoniā de Christo in cruce dormiente futura erat Ecclesia de latere eius de latere silicet dormientis Quia de latere in cruce pendentis laucea percusso sacramenta Ecclesiae profluxerunt Adam which was the shadow or ymage of one to
come did giue vs a great tokē of a sacrament or hid secret Yea rather God did giue it vs in him For in his sléepe he obtayned a wyfe and of his owne ribbe there was made a wyfe for him Bicause that of Christ sléeping vpon the crosse the Church should be made of his side that is to saye of his side whilst he was sléeping For the sacraments of the Church did flowe out of his side which was pearsed with a speare whilst he hanged on the crosse These wordes of saint Austen haue some shewe of that which you cite but they are not the same wordes neyther can haue the same sense that you would those wordes should haue As may well appéere by the wordes that saint Austen addeth immediatly after saying Sed quare hoc dicere volui fratres Quid infirmitas Christi nos facit fortes c. But wherefore would I speake this sayth saint Austen Bicause the weakenesse of Christ doth make vs strong A great ymage was it that did there proceede or go before For God might haue taken from the man fleshe whereof he might haue made the womā And it séemeth that it might haue as it were agréed better For the sex that was made was the weaker and the weakenesse should rather haue bene made of the fleshe then of the bone For in the fleshe the bones are the strong part He did not take from man fleshe to make a woman of but he did take a bone And when a bone was taken out a woman was made therof and flesh was filled vp in the place where the bone was God was able to haue restored a bone for the bone that he tooke out he was able to haue taken out flesh to haue made the woman and not a ribbe what did it therefore signifie The woman was made of a ribbe as being strong and Adam is become fleshe as being weake Christ and the Church His infirmitie is our strength Thus farre saint Austen As many as wyll may by these wordes vnderstande what Saint Austen ment by those wordes that go before wherevpon you would conclude that the sacrament which you terme the sacrament of the aultar is not Wine but bloud For in these wordes saint Austen sheweth his meaning to be farre otherwise He doth in diuers places of his wrytings vse this maner of speaking but in euerye of those places hée doth by playne wordes shewe himselfe to minde nothing lesse then to teache that the sacrament of the body and bloud of Christ The scope of saint Austens doctrine is not bread and wine but bloud onely His meaning was as it maye be iustly gathered of his wordes to teach that our sacramentes take their worthynesse of none other thing then the worthynesse of the death and bloudsheding of our Sauiour Christ and that the infirmitie of oure nature in Christ is become our strength in him It séemeth to me a straunge maner of reasoning that you vse when you saye that for as much as there came no wine out of Christs side therefore our sacrament is not wine but Christes bloud If you will giue me leaue to reason after that sort I will proue yet once againe that the Church hath but two sacraments For saint Austen sayth that the sacraments of the Church did flowe out of Christes side and you say two sacraments did flowe out of his side that is to saye water and bloud Therefore I conclude that the other fiue be no sacramentes for they flowed not out of Christes side Yea I will by this maner of reasoning proue that these two sacraments are not whole sacraments neyther For the word and fleshe flowed not out of Christes side but without the worde and fleshe these two sacraments be not whole sacraments Ergo they be but maymed sacraments Saint Austen sayth In Iohannem tract 80. Detrahe verbum quid aqua nisi aqua Accedit verbum ad clementum fit sacramentum Take away the worde from the water and what is the water other then water The word commeth to the element and so is it made a sacrament And in the other sacrament except you haue two creatures bread and wine or as you terme them flesh and bloud it can be no perfite sacrament Yea and the word of fayth is necessarie here also For as saint Austen sayth in the same place Hoc verbum fidei tantum valet in Ecclesia Dei◠vt ipsum credentem offerentem benedicentem tingentem etiam tantillum mundet infantem c. This worde of fayth is of such force in the Church of God that by it he doth make cleane the beléeuer the offerer the blesser yea and him that baptiseth the little infant although it be not yet able to beléeue with the hart vnto righteousnesse and confesse with the mouth to saluation Watson concludeth fondly A fond maner of conclusion is it that you gather therfore M. Watson of the flowing of water and bloud out of Christes side For you doe not onely denie your holy fathers fiue sacraments but also mayme the other two Yea you make the baptisme that was ministred before the death of Christ and the sacrament of Christs body and bloud that was ministred at his last supper to be of none effect And last of all you affirme that part of the sacrament to be the whole sacrament which you and your sort doe withholde from all Christians that be not massing priestes WATSON Diuision 20 Beside these circumstaunces and arguments deduced vppon the scripture there be also other of no lesse strength then these able to confirme anye true christen man in the faith of the reall presence of Christes body and bloud in the blessed sacrament And these be the effectes of the sacrament expressed in the scripture which be so great so glorious so excellent and heauenly that it were great blasphemie to ascribe the same to bread and wine which be onely the workes and effectes of almightie God and of such creatures onely as Gods son hath taken and vnited to himself in vnitie of person which be the body and bloud of our Sauiour Christ The first effect is that our Sacrament is the confirmation of the newe testament as saint Mathew and saint Marke also doe write Math. 26. Mar. 14. Hic est sanguis meus noni Testamenti this is my bloud of the newe Testament that is to say which confirmeth the new Testament as all holy wryters doe expound Lyke as the bloud of Calues did confirme the olde Testament Exod. 24. as the booke of Exodus doth declare so the bloud of Christ our priest and sacrifice doth confirme the newe Testament which Testament bicause it is eternall and shall neuer haue ende is confirmed by the eternall bloud of the Lambe of God that euer is receyued and neuer consumed and not by any corruptible bloud or any other creature of lesse value and efficacie In the olde lawe and also in saint Paule it is sayde
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
not any inconuenience at all to holde that the substaunce of bread and wine doth still remayne in the Sacrament Yet one other thing I must néedes note that in all this adoe that you make about this effect of the sacrament you speake not one worde of the fleshe of Christ but altogither of his bloud These wordes This is my bloud must be the forme of our sacrament c. But in the next effect I trust you will speake as much of the fleshe as you haue done nowe of the bloud and so make vs a mendes for all WATSON Diuision 21. Lucae 24. Another effect of this sacrament is taught vs in S. Luke the 24. Chapter of his Gospell Where our Sauiour Christ sate downe with his two Disciples that went to Emaus and taking bread blessed it and brake it and gaue it to them And then their eyes were opened August de consensu Euangelestarum libr. 3. ca. 25. Theophiloct in Lucam cap. 24. and they knew him Saint Austen in his booke De consensu Euangelistarum teacheth vs to vnderstande this place of the blessed bread which is the sacrament of the aultar and sayth the effect of it is to open our eies that we may knowe God And Theophiloctus vpon this place of saint Luke wryteth this Insinuatur aliud quiddam nempe quod oculi eorum qui benedictum panem assumunt aperiuntur vt agnoscant illum Magnam enim indicibilem vim habet caro Domini By this scripture another thing is giuen vs to vnderstande that the eyes of them which receyue this blessed bread be opened that they might knowe him for the fleshe of our Lorde hath a great and vnspeakable vertue Here we maye perceyue both by the scripture and also by the holy Doctors and fathers that the effect of this sacrament is the opening of our eyes to knowe God And that the cause of that is the fleshe of Christ which is our sacrament and in no wise can be eyther bread or wine CROWLEY Watsō seketh vauntage by translating First you Englishe the wordes of saint Luke after your owne maner to make a shewe of the crossing that is vsed in the Popishe Masse Taking bread he blessed it c. As though the blessing had bene the making of the signe of the crosse vpon or ouer the bread for so the Popishe Priestes vse to blesse their bread and Cup in their Masse but if it would haue serued for your purpose to haue translated otherwise you coulde haue founde occasion enough in the circumstaunce of the text to haue sayde thus Taking bread he gaue thankes brake it and gaue it to them For it was his common maner to giue thankes to God his heauenly father at the beginning of euery refection And none did then vse to blesse by making the signe of the crosse as your Papistes doe nowe wherefore it is manifest that our Sauiour Christ did not vse it eyther at that time or any other Howe rightly you gather the meaning of saint Austen in the place that you cite shall appéere by his owne wordes in the same place which are these Pro merito quippe mentis corum ad huc ignorantis quod oportebat Christum mori resurgere simele quiddam eorum oculi passi sunt non veritate fallente sed ipsis veritatem percipere non valentibus aliud quam res est opinantibus ne quisquam se Christum agnouisse arbitretur si eius corporis particeps non est id est Ecclesiae Cuius vnitatem in sacramento panis commendat Apostolus dicens Vnus panis vnum corpus multi sumus vt cum eis benedictum panem porrigeret aperirentur oculi corum agnoscerent eum Aperientur vtique ad eius cognitionem remoto silicet impedimento quo tenebantur ne eum agnoscerent Neque enim clausis oculis ambulabant sed incrat aliquid quo non sinebantur agnoscere quod videbant quod silicet caligo vel aliquis humor efficere solet For according to the deseruing of their minde which was as yet ignoraunt that it behoued Christ to die and rise againe their eyes did suffer some such thing not being deceyued by the truth but they themselues not being able to perceyue the truth supposing the thing to be otherwise then it was least any man should thinke that he knoweth Christ not being partaker of his body that is of his Church The vnitie whereof the Apostle doth set forth in the sacrament of bread saying we being manye are but one bread and one bodye that when he should giue vnto them the blessed bread their eyes might be opened and they know him That they might be opened to know him the let whereby they were holden that they should not know him being taken away For they walked not with their eyes shut vp but there was something in them whereby they were kept from knowing that which they sawe Which thing is accustomed to come to passe by the meanes of some daseing or humor Now let all indifferent readers iudge whether S. Austens purpose in this place None can knowe God but such as be members of Christ be to teach vs that the opening of our eyes that we maye know God be the effect of the sacrament of the altar Or whether his purpose be rather to teache that none can knowe God but such as be members of his body that is of the number of his Church the vnitie whereof is set forth in the sacramentall bread And therefore the two Disciples being members of that Church that is Christes body had the blindnesse of their vnderstanding taken away at the breaking of bread And so they knewe Christ whome before they knewe not As for the wordes that you cite out of Theophilacte doe rather make against you then with you For where your purpose is to proue as you conclude that the sacrament is neyther bread nor wine Theophilacte doth euen in the same wordes that you cite call it the blessed bread But this is to be noted how craftily you can make one sentence of two leauing out the Periodus or full point One of Watsons shiftes that in Theophilacts owne workes standeth betwene illum and Magnam And bicause you would not haue your reader to looke for any Periodus there you make no point at all in your printed Copie nor any signe of pawse But the translator of the Author hath set it thus Vt agnoscant illum Magnam enim indicibilem vim habet caro Domini Euanuit autem ab eis neque enim ad huc habebat corpus quod multum corporali modo cum eis conuersaretur vt ex hoc illorum cresceret desyderium c. So that the whole might be englished thus Another thing also is giuen vs to vnderstande that is that the eyes of them that doe receyue the blessed bread are opened that they might know him For the fleshe of the Lord hath an vnspeakable power For it vanished
out of their sight neither had he stil such a body as might be much conuersant with them after a bodily maner that thereby their desire might encrease When these wordes be well weighed and considered togither they doe rather teache vs that the power of Christs fleshe is vnspeakable in vanishing out of the Disciples sight then in opening their eyes For he sayth not that the eyes of them that did receyue his fleshe were opened that they might knowe him but the eyes of them that did receyue that bread where ouer he gaue thankes which he calleth blessed bread were opened to knowe him Howe can you then prooue by this place that in the sacrament of Christes bodye and bloud there is neyther bread nor wine Your conclusion therefore is to large when you saye To large a conclusion that thereby men may sée that the opening of our eyes to sée God is one of the effectes of the sacrament that you talke of And that in no wise the same may be eyther bread or wine Christ sayth Beati mundo corde quoniam ipsi Deum videbunt Blessed are the cleane in hart for they shal sée God It is therfore the cleanesse of the hart that worketh the effect that you speake of And without that it can not be wrought And many thousandes there be that receyue the sacrament of Christes bodye without cleane hartes and therefore doe not by the receyuing of the sacrament sée or know God But let vs sée your other effects Another effect is WATSON Diuision 22 the immortalitie of our bodies and soules the resurrection of our fleshe to euerlasting lyfe to haue lyfe eternall dwelling in vs. This effect is declared in the sixt of saint Iohn He that eateth me shall liue for me Ioan. 6. he that eateth my fleshe and drinketh my bloud hath euerlasting lyfe and I shall rayse him vp in the last day Vpon this place Cyrillus sayth Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Cyrillus li. 4. Capit. 15. ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ sayth I that is to say my body which shall be eaten shall raise him vp I that am made man by my fleshe shall raise vp them that eate it in the laste daye Cyrillus in Ioan lib. 10. Capit 13. And in hys tenth booke he sayth more playnely Non potest aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodies can not otherwise be brought to immortalitie and life except the body of naturall lyfe be ioyned to it By these Authorities we learne that the effect of Christs body in the sacrament is the raysing vp of oure bodyes to eternall lyfe And also we learne that the eating of Christs body is not onely spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receyued of our bodyes as our spirituall foode and bicause it is of infinite power it is not conuerted into the substaunce of oure fleshe as other corruptible meates bee but it doth chaunge and conuert our fleshe into his propertie making it of mortall and dead immortall and liuely As the same Cyrillus writeth in his fourth booke Recordare quamuis naturaliter aqua frigidior sit Cyrill lib. 4. Capit. 14. aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quamuis propter naturam carnis corruptibiles sumus participatione tamen vitae ab imbecillitate nostra reuocati ad proprietatem illius ad vitam reformamur Oportuit enim certè vt non solum anima per spiritū sanctum in beatam vitam ascenderet verum etiam vt rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englishe is this Remember howe water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde and waxeth whot euen so doe wee although we be corruptible by reason of the nature of our fleshe yet by participation of Christs flesh which is lyfe we are brought from our weaknesse and reformed to his proprietie that is to say to lyfe for it is necessary that not onely our soule should ascend to an happy and spirituall lyfe by receyuing the holy ghost but also that this rude and earthly body should be reduced to immortalitie by tasting touching and corporall meat lyke to it selfe This place is verie playne declaring vnto vs that lyke as our selues are reuiued from the death of sinne to the lyfe of grace and glory by the receiuing of Gods spirite the holy Ghost in baptisme euen so our bodyes being corruptible by nature and dead by reason of the generall sentence of death are restored againe to lyfe eternall and celestiall by the receyuing of Christes lyuely fleshe into them after the maner of meat in this sacrament of the aultar And in his eleuenth booke he sayth Cyrill li. 11. Capit. 27. that it is not possible for the corruptible nature of man to ascende to immortality except the immortall nature of Christ doe reforme and promote it from mortalitie to lyfe eternall by participation of his mortall fleshe In the proouing of this effect of your sacrament CROWLEY you deale as faythfully as you haue done in the rest First how faythfully doe you deale in cyting the words of our sauiour Christ Watson will not leaue his olde wont in the sixt of Iohn as ment of the sacramentall eating of his fleshe whereas the circumstaunce of the text will not suffer any such sense For if he should meane there of the sacramentall eating of his fleshe and drinking of his bloud then could none be saued but such only as doe so eate and drinke the same And contrariewise none that doe so eate and drinke them could perishe For he sayth he that eateth my fleshe and drinketh my bloud hath euerlasting lyfe It is manifest therefore that these wordes of Christ be spoken of the spirituall eating and drinking of his flesh and bloud and not of a sacramental eating or drinking For the sacrament was not then instituted neyther did our Sauiour Christ go about to institute a sacrament of his body and bloud at that time But in cyting the wordes of Cyrill in the fiftene chapter of his fourth booke your faithfull dealing is most manifest If you had cyted Cyrillus his wordes wholy as they stande in his booke they would haue made to much against you And therfore when you had sayde Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Christ sayde I that is to saye my body that shall be eaten will raise him vp then you passe ouer the wordes that folowe which are
enimies or the Deuils limmes the persecutours of Christes church let vs not leaue them naked and vnarmed but let vs harnesse and defend them with the protection of Christes bodye and bloud And a little after he sayth Cùm ad hoc fiat Eucharistia vt possit accipientibus esse tutela quos tutos esse contra aduersarium volumus munimento dominicae saturitatis armemus Seing this sacrament is ordeyned for this purpose that it should bee a defence to the receyuers let vs arme them with the shield and harnesse of our Lordes meat whome we would should be safe against their aduersarie This is that foode that maketh a man meete Cyprian li. 4. Epist 6. Cyprian li. 2. Epist 3. and prepareth him to martirdome This bloud of Christ is dronken daylie of vs that we might in his quarel shed our bloud agayne and as he wryteth in an other place howe can we shed oure bloud for Christ that bee ashamed to drinke Christes bloud This bloud being receyued of vs as Chrysostome saith driueth the Deuils away Chrysost in Ioan hom 45. and doth allure the Aungels and the Lorde of Aungels vnto vs for after the meat of oure Lorde receyued he forsaketh vs Chrysost ad Neophytos and flyeth awaye swifter then any winde and dare not approch neare bicause all entraunce for his temptations is shut vp As saint Ambrose wryteth Ambrose in Psalm 118. Ser. 8. Cùm hospitium tuum aduersarius viderit occupatum coelestis fulgore praesentiae intelligis locum tentamentis suis interclusum esse per Christum fugiet ac recedet c. When thy aduersary shall see thy house and lodging of body and soule occupied with the brightnesse of Christs heauenly presence perceyuing euery place to be shut vp from his temptations he will flye and runne away Nazian in Iulianum orat 2. Wherefore as Gregorie Nazianzene wryteth Mensa hac praeparatur contra tribulantes me qua omnem passionum rebellionem scà ◠This table is prepared of God against them that vexe and trouble me by the which I quench and pacifie all rebellion of my naughtie affections Cyrillus li. 4. cap. 17. And as Cyrill sayth Non mortem solum sed etiam morbos omnes depellit sed at saeuientem membrorum legem pietatem coroboat perturbationes animi extinguit nec in quibus sumus peccatis considerat aegrotos curat collisos redintegrat at omninos casu erigit It dryueth away not onely death but also all sicknesse it stilleth and pacifieth the raging lawe of our members it strengthneth deuotion it quencheth the froward affections of the minde and those small sinnes we be in it regardeth not it healeth the sicke it restoreth the brused and from all falling it lyfteth vs vp O what wonderfull effectes be these which by this blessed Sacrament be wrought in the worthy receyuer against the Deuill and his temptations against the fleshe and hir illusions against the vicious affections of oure corrupt minde What conscience had these men our late teachers and pastors destroyers of Christes flocke to rob vs of this treasure which is the cause of so great benefits and in the place of that to plant amongs vs a bare ceremony of bread and wine to put vs in remembraunce of Christ in heauen as they sayde which neyther by their owne nature nor yet by any institution eyther of God or man be able to bring to passe in vs these effectes I haue spoken of What ment they that tooke awaye this armour of Christes fleshe and bloud from vs but to leaue vs naked and vnarmed against the Deuill that he should preuayle against vs in all temptations and that the kingdome of sinne should be erected and the kingdome of grace destroyed and to teach that this blessed Sacrament is nothing else but bread and wine what is it else but to take awaye this armour and harnesse of Christes fleshe and bloud from vs. For bread be it neuer so much appointed to signifie things absent is not able to defend vs from the Deuill After you haue bustled about the effectes of your sacrament CROWLEY gathered out of the newe testament you make no small adoe about one other effect mentioned in the Psalme .22 Parasti in conspectu meo c. Thou hast prepared in my sight c. This effect you say is that this armour and defence c. And when this assertion of yours shall be well weighed you shall be founde to holde that this sacrament is the efficient cause and the effect both And so must it be both before and after it selfe For euery efficient cause must néedes be before the effect that procéedeth from it and euery effect must néedes folow the efficient cause that is the worker of it But let vs sée howe handsomely you applie this péece of this Psalme Saint Hierome sayth that the Prophet meaneth by the table that he speaketh of here the scripture wherein is found meate méete for such as are past their infansie in Christ and néede not any longer to be fed with milke His wordes be these Parasti in conspectu meo mensam c. Vt iam non lacte quasi paruulus alar sed solido cibo id est vt spirituali dente ruminans scripturas sanctas possim peruersis resistere Thou hast prepared a table c. Hieronymus in Psalm 22. That I should not nowe be nourished with milke like a little childe but with sounde meate that is that cudding the holy scriptures with a spirituall tooth I might be able to resist the froward And agayne he sayth Parasti in conspectu meo mensam aduersus eos qui tribulant me Mensa id est scriptura diuina Sicut post laborem in mensa inuenitur consolatio refectio sic sancti per mensam id est per scripturam diuinam habent consolationem refectionem id est spem fidem charitatem Aduersus eos qui tribulant me Persecutores Ecclesiae qui sunt Demones Iudaei haeretici Contra istos omnes in scripturis sacris inuenimus consolationem Thou hast prepared a table in my presence against those that trouble me A table that is the holy scripture Euen as after labour there is found on the table comfort and refection so also the holy men haue by the meanes of the table that is the holy scripture consolation and refection that is to say hope fayth and charitie against those that trouble me The persecutors of the Church which are Deuils Iewes and Heretickes We doe in the holy scriptures finde consolation and comfort against al these Saint Austen sayth thus Parasti in conspectu meo mensam vt iam non lacte alar paruulus August in Psalm 22. sed maiorem cibum sumam firmatus aduersus eos qui tribulant me Thou hast in my presence prepared a table that I should not nowe be nourished with milke as a little childe but that being made strong against them that trouble
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
erubescimus bibere How can we that be ashamed to drinke the bloud of Christ be able to shed our bloud for Christes cause In the first of these two places saint Cyprians wordes are playne ynough For he sayth that the daylie receyuing of the cup of Christes bloud was to make them able to shedde their owne bloud for Christes cause That is that being daylie put in remembraunce of the shedding of Christes bloud for their sinnes and assured of the crowne of martyrdome if theirs should be shed for his sake they might be encouraged strengthned and made able to stand to their professioÌ„ euen to the shedding of their owne bloud for his sake that spared not to giue his owne hart bloud for the redemption of their sinnes Ephes 6. As for the armour that christian souldiours should buckle about them Cyprian appointeth none but the same that saint Paule appointeth And after he hath spoken therof he sayth thus Haec arma sumamus his nos tutamentis spiritualibus caelestibus muniamus vt in die nequissimo resistere Diaboli minis repugnare possimus Induamur loricam iustitiae c. Let vs take vnto vs this armour let vs defend our selues with these spiritual and heauenly safegards that in the most euill day we may be able to resist the threatnings of the Deuill and fight against him Let vs put vpon vs the breast plate of righteousnesse c. This place of Cyprian therfore can not be wrested to proue that the sacrament of the aultar is any part of that armour that a christian must haue to be able to stande against his enimies eyther bodily or ghostly But by the often receyuing of the sacrament worthily the Christian hart is stirred vp more carefully to couer himself with that armour that saint Paule hath prescribed and to stande more manfully against all his mortall enimies Watson will not see But I maruell that you could not sée that in this place saint Cyprian is playne against your priuate Masse and communion in one kinde onely But you lusted not to looke on that side In the other place he inueigheth against such as would haue no wine in the ministration but water onely To those he sayth Quomodo autem possumus c. Howe can we shed oure bloud for Christes cause seing we be ashamed to drinke Christes bloud He had sayde before in the same Epistle Nam cùm dicat Christus Ego sum vitis vera sanguis Christi non aqua est vtique sed vinum Nec poâ—est videri sanguis eius c. For seing that Christ sayth I am a Vine in déede the bloud of Christ is not water but wine Neyther can it séeme that his bloud wherewith we were redéemed and made â—lyue is in the cup when there is no wine in the cup wherby the bloud of Christ is resembled c. Conferring the places togither we can not but sée that Cyprian ment nothing lesse then to proue your assertion that his words cannot be wrested to proue that the sacrament of the aultar is an armour and defence against the temptations of our ghostly enimie the Deuill Yet once agayne Chrysostome must helpe in this matter Chrysost in Ioh. hom 45. He hath sayde say you This bloud being receyued of vs. c. In the place that you note in the margent he sayth thus Hic mysticus Languis Demones procul pellit Angelos angelorum Dominum ad nos â—llicit This mysticall bloud doth driue Deuils farre away and it doth allure vnto vs the Aungels and the Lorde of Aungels Yea he addeth thus much more Daemones enim cùm dominicum sanguinem in nobis vident in fugam vertuntur Angeli autem procurrunt When the Deuils doe sée the Lordes bloud in vs they runne away And the Aungels doe with spéede runne to vs from farre Here I must tell you of your olde trick Where Chrysostome sayth This misticall bloud driueth away Deuils c. you saye This bloud being receyued of vs. c. Chrysostome calleth it mysticall bloud and he sayth that when the Deuils doe sée it in vs that is to say when they sée our whole man besprinckled and washed with it they flie away He sayth also that when this bloud is poured out it doth washe and make cleane the whole circle of the earth Yea he sayth yet furder That from the Lordes table there issueth a Fountayne that spreadeth out abroad spirituall riuers and that there be no barraine Willowes growning néere vnto that Fountayne but Okes that reach vp to heauen and doe alwayes bring forth seasonable and sound fruites A man would thinke that a Doctour of Diuinitie that had read this homilie The title of Doctor disceyueth many were acquainted with such figures as Chrysostome doth commonly vse when he taketh in hande to set forth the excellencie of any thing and to shew the excéeding greatnesse of the vertue that is in the thing that he taketh in hande could not for shame pick out such a péece as you haue to proue your purpose withall Yea a man might maruayle at your beastly blindnesse that wil not let you sée that this place of Chrysostome maketh manifestly both against your priuate Masse and against your Easter Housell as you call it vnder one kinde onely which is not the bloud whereof Chrysostome speaketh here but the bread whereof he doth in this place make no mention The excéeding great vertue that this bloud that Chrysostome speaketh of hath is such that no man can be able eyther with tongue or pen to declare it at the full And therefore doth he vse so many Hyperbolicall spéeches and calleth it mysticall bloud And so many as be sprinckled with this bloud that is as many as being elected in Christ be called by the preaching of the Gospell and doe obey the caller may when they fall into temptation assure themselues that the tempter will when he séeth them be sprinckled and washed with this bloud flie from them as Chrysostome sayth here Chrysost ad Neophytos And as in the other place that you cite out of the same Chrysostome he sayth when such one commeth out from the Lords feast the enimie flyeth from him more swiftly then any winde And when that cruell enimie shall sée the tongue of such one embrued with this bloud That is that no worde foundeth out of his mouth but such as are to the setting forth of the glorie of him that shed this bloud beleue me sayth Chrysostome he will not tarie c. And this place also maketh manifestly against your priuate Masse and halfe housell and nothing at all for your purpose But here I must by the way tell you of your subtiltie in tying certaine wordes of your owne to the ende of that which you cite out of Chrysostome in such sort that they may séeme to bée Chrysostomes wordes And then you labour to confirme them by the wordes of Ambrose who sayth thus Cùm hospitium
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
vpon this place And Lyranus who was a Iewe borne doth expound it after the letter And the ordinarie Glosse Hierony in Prouer. 23. foloweth saint Hierome who vnderstandeth by the mightie man the teacher of Gods worde and by the things set before them the worde of God c. Fearing to be long therefore you might well haue spared all this and the applying of your comparison of taking and gyuing the like agayne with boasting that it auoydeth all the trifling cauillations of figuratiue spéeches c. WATSON Diuision 33. I neede not stand longer in so playne a matter although I could alledge much more out of all the auncient fathers yea more plainer then these I haue touched if any can be playner If I did but tell the bare names of the sacrament which the aucthors giue it I should proue manifestly that it were the very body and bloud of Christ and not bread and wine Ignatius calleth it Medicamentum immortalitatis Ignatus ad Ephesios antidotum non moriendi a medicine of immortalitie a preseruatiue against death Dionisius Ariopagita S. Paules Scholer calleth it hostia salutaris the sacrifice of our saluation Dionisius Hier. Eccle. Capit. 3. Iustinus Apolo Origen in Luc. hom 38. in Mat. bo 5. Cyprianus de lapsis de caena Iustinus martyr saith it is caro sanguis incarnati Iesu the flesh bloud of Iesus incarnate which names be giuen to it of the scripture and all other wryters Origen calleth it Panis vitae dapes saluatoris epulum incorruptum Dominus the bread of lyfe the deynties of our sauiour the meate that is neuer corrupted yea our Lord himself Cyprian calleth it Sanctum domini the holy one of God gratia salutaris the sauing grace Cibus inconsumptibilis the meate that can neuer be consumed Alimonia immortalitatis the foode of immortalitie Portio vitae aeternae the portion of eternall life Sacrificium perpes holocaustum per manens a continuall sacrifice an offering alwaies remaining Christus yea he calleth it Christ The great generall counsell at Nice calleth it Agnus Dei qui tollit peccatum mundi Concilium Nicenum the Lambe of God that taketh away the sinnes of the worlde Optatus an olde author giueth it diuers names as in this sentence Quid tam sacrilegium quam altaria dei frangere radere Optatus li. 6. remouere in quibus vot a populi membra Christi portata sunt vnde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est What is more sacrilege then to breake the aultars of God as the Donatistes did or to scrape them or to remoue them vpon the which aultars the vowes of the people that is to say the members of Christ are borne from which aultars also the pledge of eternall saluation the defence and buckler of faith and the hope of resurrection be receaued Hilarius calleth it cibus dominicus our Lordes meat Hilarius li. 8. Basilius in Missa verbum caro the worde made flesh Saint Basill in his Masse calleth them sancta diuina impolluta immortalia super celestia viuifica sacramenta Holy sacraments godly pure vndefiled immortall heauenly and giuing life What wittelesse and vngodly man would giue these names to bread and wine Saint Ambrose calleth it gratia dei Ambrosius de obitu fratris the grace of God not an accidentall grace receaued of God into mans soule but the verie reall sacrament he calleth the grace of God the which his brother Satirus being vpon the sea and his ship broken seeking for none other ayde but onely the remedy of fayth and the defence of that sacrament tooke this grace of God of the priestes and caused it to be bound in a stole which he tied about his neck and so trusting in that committed himselfe to the waters by vertue wherof he escaped drowning and afterward of a Catholike Bishop he receaued that same grace of God with his mouth Chrysost 1. Cor. 10. Chrysostome O with what eloquence doth he vtter this matter heare but this one place Ipsa namque mensa animae nostrae vis est nerui mentis fiduciae vinculum fundamentum spes salus lux vita nostra The verye table sayeth he meaning the meat of the table is the strength of our soule the sinewes of our minde the knot of our trust the foundation our hope our helth our light and our lyfe What names what effectes bee these and in an other Homely he calleth it Rex coeli deus Christus Ad Ephe. Ser. 3. the king of heauen God himselfe Christ which he sayth goth into vs by these gates and dores of our mouthes Cyrillus calleth it sanctificatio viuifica the very sanctification that giueth life Cirillus li. 4. Capit. 17. August Epist 163. And S. Augustine calleth it Pretium nostrum the price of our redemption which Iudas receaued What should I trouble you any longer in so plaine a matter Why should these holy fathers deceaue vs by calling this sacrament with so glorious high names if they ment not so but that it was but bread wine they lacked no grace that had so much grace as to shed their bloud for Christes fayth they lacked no wytte nor eloquence to expresse what they meant Thus did they with one consent after one maner alwayes speake and write by whose playne preaching and wryting the whole worlde of Christendome hath beene perswaded and established in this faith of the reall presence these fiftene hundred yres If they haue seduced vs meaning otherwise then they wrote then may we iustly saye that they were not martyrs and confessors in deede but verie Deuils erring themselues and bringing other also into errour But good people the truth is they erred not but taught vs as they beleued the very truth confirming and testifying that faith with their bloud that they had taught with their mouth And if there be anye errour it is in vs that for the vnlearned talking and witlesse sophisticall reasoning of a fewe men will headlings destroy our soules forsaking and not contynuing in that faythe whiche was taught by the mouth of Christ sealed with his bloud testified by the bloud of martyrs and hath preuayled from the beginning against the which Hell gates can not preuayle Nowe there remayneth something to bee saide concerning the thirde part which is the consent of the catholike Church in thys point but I am sorie the tyme is so past that I can not nowe say any thing of it in my next daye God wylling I shall touch it and also proceede in the matter of the sacrifice which I hope to God to make so plaine that it shall appere to them that will see and be not blinded forsaken of God to be a thing most euident most profitable to be vsed and frequented in Christs Church and that such slaunders and blasphemers as be shot against it shall rebound I hope vppon their owne
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
alledged the wordes of the Ephesian Councell contrarie to the true meaning of the Fathers that were gathered togither in that Counsell And that it helpeth you nothing at all that that Counsell was holden so long agoe This doctrine also was determined in the generall counsell holden at Constantinople in the time of Iustinian the Emperour the yeare of oure Lorde .552 WATSON Diuision 8. Concilium Constanti in Trul. cap. 102. where be written these wordes Omni sensibili creaturae supereminet is qui salutari passione coelestem nactus dignitatem edens bibens Christum ad vitam aeternam perpetuo coniungitur anima corpore diuinae participatione gratia sanctificatur and so forth He farre excelleth euerye sensible creature that by the passion of our sauiour obteyning heauenly dignitie eating and drinking Christ is continually ioyned to eternall lyfe and is sanctified both in soule and body by participacion of the heauenly grace This place is notable declaring the dignitie of him that eateth Christ and the effect of that eating to be euerlasting lyfe and sanctification both of bodie and soule You haue a great grace in setting the visoure of antiquitie CROWLEY vpon matter nothing auncient Watsons grace in the bragge of antiquitie This matter must nedes be bolstred oute with the bigge title of the counsell of Constantinople holden in the time of Iustinian the Emperour c. And yet in that whole counsel as the same hath bene of any antiquitie set forth in writing there is not any one worde that may be wrested to such meaning as you alledge this place for But in the mergine you note that you find it in the counsell holdē in Trullo Capi. 102. I suppose that is as much as if you had sayde that Ecchius Pighius Hosius or some of the auncient Catholiks that liued about the yeare of our Lorde .1550 Wordes cited not found in the place noted haue reported that this doctrine was agréed vpon in the fift general Counsel for the sentence that you cite is not to be found either there or in the counsell holden in Trullo But graunt that the fathers of the counsel had concluded in such words as you cite what should it help your cause you haue taken vpon you to proue that Christ is really and substancially present in the sacrament And to proue this you say that the fathers of the Counsell haue determined that who so hath by the suffering of Christ obtayned the heauenly dignitie and doth eate and drinke Christ the same being more excellent then all sensible creatures is continually ioyned to eternall lyfe and is sanctified both in soule and bodie Watson cyteth wordes that proue the contrarie of his assertion by the participation of the grace of God Doe these wordes prooue your purpose Or doe they not rather proue that no wicked man doeth eate and drinke Christ for none can truely be sayde to excell all sensible creatures and to be continually ioyned to life eternall and to be made holy both in soule and body but such onely as be by Christ aduaunced to the heauenly dignitie that is to say be made members of Christ children of God and inheritours of the kingdome of heauen But no wicked reprobate is such one wherefore none such doth eate or drinke Christ in the sacrament So well do your friendes in the councell holden in Trullo helpe you to proue your purpose WATSON Diuision 9. Concilium Lateranense Lykewise the generall counsell called Lateranense holden at Rome the yeare of our Lord. 1215. determined this matter in the same termes that we expresse it now Vna est fidelium vniuersalis Ecclesia extra quam nullus omnino saluatur in qua idem ipse sacerdos sacrificium Iesus Christus cuius corpus sanguis in Sacramento altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate diuina There is one vniuersall church of all faithfull people without the which no man is saued at anye time in the which Iesus Christ him selfe is both the priest and the sacrifice whose bodye and bloude be truely conteyned in the sacrament of the aultar vnder the fourme of bread and wine the breade being transubstanciate into his body and the wine into his bloude by the power of God This forme of doctrine after this sort in these termes hath bene taught professed and beleued throughout the whole catholike churche euer since that time howsoeuer some Heretiks forsaking their faith proceding from Gods omnipotent worde and the vnitie of his Church and leaning to their sensuallitie and blinde reason against fayth haue repined and barked against the same But I put no doubtes but by gods grace if the time would suffer me to make this matter of transubstantiation as plaine as the other of the reall presence It semeth to me a straunge thing CROWLEY that you which bragge of vniforme consent of the Church fiftene hundred yeres before this daye doe now produce witnesse that is not yet .400 yeres olde Decrees made by Pope Innocent doe not proue things done 1200. yeres before his daies and woulde haue the world to think that bicause Pope Innocent the third hath decreed the transubstantiation of bread and wine and the reall presence of Christes bodie and bloud in the sacrament therefore it must néedes be beleued to be so nowe and to haue bene so euer since the first institution of the sacrament But in the aunsweres that I haue made to the matter of greater antiquitie produced by you in your first sermon and in the former part of this your second sermon it doth sufficiently appeare to the indifferent reader that you neyther haue made playne the matter of the reall presence nor are like to make plaine the matter of transubstantiation though you take as much time therto as you haue now to liue I wil not stick to graunt you that this counsell of Lateranense did determine this matter according as you haue saide but what is that to the purpose you haue in hande for in the dayes of the thirde Innocent the Church of Rome was as farre from the sinceritie of christen religion as it is now And what doth that determination that they made of this matter proue against vs that stande in the defence of the sinceritie that was in the primatiue Church I put no doubts therfore but I shall be able to aunswere all that you shall be able to saye for your transubstantiation As I haue bene able to aunswere all that you haue produced for the matter of the reall presence The general counsel also of Constance holdē of later daies WATSON Diuision 10. the yeare of our Lorde 1451. doth agree and testifie the same Concilium constantiense in that they condemned Iohn Wyclefe the heretike and all his errours against this blessed sacrament Thus haue I shewed you the consent of the Church by the determinations
and if we shall finde that true which you affirme here we will say as you say that Christ did in his last supper offer vp his body to his father Till that time you must pardon vs. 1. Cor. 11. Saint Paule sayth Quod pro vobis frangitur which is broken for you It were straunge if we should say that broken doth signifie offered in this place and many other and be not able to shew any one place where it is so vsed And it is manifest by the histories of the Gospel that Christs body was not broken vpon the crosse For it was prophecied that there should no bone of him be brokē And although this be expressed in the present tense and euery sentence is true for the time it is pronounced The speakers meaning is the truth of the sentence spoken yet may you not conclude as you doe certainly and say that Christ offred his body in his supper For the truth of the sentence is in that meaning that doth by other partes of scripture appéere to be the meaning of the speaker Christes body was giuen for vs when he became man that he might dye for vs when he was giuen ouer into the power of his enimies which sought his lyfe when he went vp to Ierusalem declaring before hande to his Disciples that he must there be crucified and when Iudas had bargayned with the highe priests to deliuer him to them When Christ was giuen and his body broken for vs. And when our Sauiour christ was cruelly dealt with by the Iewes in any condition then was his body broken for vs. Thus are these sentences true for the time they were pronounced and yet neyther doth giuen signifie offred nor broken signifie torne in péeces Thirdly you say christ did deliuer to his Disciples to be eaten and dronken Watson hath ouershot himselfe to farre that which he had before consecrated and offered Here you haue ouershot your selfe a great deale to farre For if Christ had offered and consecrated before he gaue to hys Disciples we may aske what he offered and with what wordes he consecrated If he did consecrate with these wordes this is my body this is my bloud then could he offer to his father none other thing but bread and wine before he had giuen the same to his Disciples For he spake not those wordes tyll he had both broken the bread and delyuered it and the wine to his Disciples If consent of the Euangelistes both in the Gréeke and Latine doe giue vauntage as in Datur giuen you would faine it should then must it of force giue vauntage here for none of them doth place the words otherwise And you your selfe haue affirmed before that with those wordes Christ did consecrate Yea though you woulde denie it and affirme that Christ did consecrate by his almightie power vsing some other wordes of blessing Yet your schoole men will not suffer you Parte 3. quest 75. Art 7. For Thomas Aquinas sayth Dicendum est quod haec conuersio sicut dictum est perficitur per verba Christi quae à sacerdote proferuntur ita quod vltimum instans prolationis ver borum est primum instans in quo est in sacramento corpus Christi We must say that this conuersion as it is sayde is finished by the wordes of Christ pronounced by the priest so that the last instant of the pronouncing of the wordes is the first instant wherin the body of Christ is in the sacrament Nicholaus de Orbellis Richardus Scotus and the rest The schoole Doctors ouerthrowe Watsons assertion be all of the same minde in this matter Wherfore me thinketh I may certainely conclude euen vpon your owne wordes that if Christ offered to his father before he brake and gaue to hys Disciples he offered none other thing but bread and wine and therefore not his body and bloud Now let vs sée what reason it is that you thinke you may well make for the proofe of this sacrifice in the Masse The value of Watsons reason Christes action is our instruction But Christ did this and commaunded vs so to doe Ergo in the Masse we doe and ought to doe sacrifice c. Your Maior and Minor are proued both false Ergo your conclusion is not worth a couple of Walnuts And for further proufe that Christ offered himselfe in his last supper WATSON Diuision 23 I shall alledge vnto you the authoritie of the Church and the consent of the fathers in this point which ought to suffise any christen man Ireneus li. 4. Ireneus wryteth in his fourth booke that Christ taking the creature of bread and gyuing thankes sayde This is my body and likewise confessing the cup to be of his bloud Noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert deo de quo in duodecim Prophetis Malachias sic praesignificauit Non est mihi voluntas in vobis c. He taught the newe oblation of the newe testament which oblation the Church receauing of the Apostles doth offer to God throughout the whole worlde whereof Malachy one of the twelue prophets did prophecie I haue no will and pleasure in you c. What can be more playne then that Christ in his last supper in the ministration of the blessed sacrament did teache his Apostles the newe oblation of the newe Testament and his Apostles taught the Church the same that they receaued and the Church doth contynually vse to offer the same to God in euery place This authoritie the wordes being so manifest and the author so auncient and substantiall can not be auoyded with all their cauillations Saint Cyprian also the blessed Martyr wryteth thus Si Christus summus sacerdos sacrificium Deo patri ipse primus obtulit Ciprian li. 2. epist 3. hoc fieri in sui cōmemorationem praecepit vtique ille sacerdos vice Christi verè fungitur qui id quod Christus fecit imitatur If Christ the high priest did first himselfe offer a sacrifice to God his father and commaunded the same to be done in his remembrance verily that priest doth truely occupy the office of Christ that by imitation doth the same thing that Christ did This holy Martir teacheth vs that Christ did first offer himselfe to his father in his supper and also commaunded vs to doe the same Why should any man doubt of that that in the beginning of the Church the holy Martyrs did and taught without all doubt Hesichius lib. 2. cap. 8. Hesichius also that florished in the time of Gratian the Emperour wryteth thus Prius figuratam ouem coenans cum Apostolis postea suum obtulit sacrificium deinde sicut ouem semetipsum occidit Christ in his supper did first eate the figuratiue lambe with his Apostles then he offered his owne sacrifice and after that he kylled himselfe lyke a lambe By this saying that Christ kylled himselfe
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
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
institution Looke throughout al the scripture and shew me where euer Christ did institute that by eating of bread and wine men should be partakers of his body and bloud And if it can not bee shewed as I am sure it can not then it was a playne forged lye bearing men in hande that Christ instituted that he neuer thought wherby appeareth that they had not this intention which is required to the due consecration and also that they in words pretending to haue a zeale to maintaine Christes institution in their deedes shewed themselues enimies and aduersaries to the same Goyng about to proue that we haue a new vnderstanding of priuate you vtter your owne straunge vnderstanding therof CROWLEY I thinke it shall be hard for you to find one good author that doth vse it as you vnderstand it You say saint Thomas doth vse it so but you tel vs not where But though saint Thomas do vse it so yet must we know him to be a more approued Latinist before we folow him and make him our authour in so waightie a matter as this Cicero and other approued authours doe vse it as contrarie to publike and common Solemne is not contrary to priuate but neuer as contrarie to solemne as you say saint Thomas doth Solennis is properly that which is vsed but once euery yeare and that at a time certaine and accustomed The contrarie to that must néedes be the thing that is neuer so vsed but oftener or seldomer as occasion is offred You say we speake agaynst that we knowe not what and we are deceyued in our owne imagination but we can proue that you are deceyued by your foolishe imitation Your barbarous babling lawiers haue vsed a worde of their owne making in such sort as you would vse Solennis making it contrary to Priuus and they say solempnizare matrimoniū for celebrare matrimonium To celebrate mariage or to make an open contract of mariage in the open face of the Church The imitation of these eloquent Latinists hath deceyued both you and saint Thomas if he wryte as you report of him As for your Gréeke worde you might full well haue spared vnlesse it had made more for your purpose for nothing is more contrarie to that which is done by one alone and to himselfe then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is For you your selfe say it is a publike ministerie which can not be your Masse when the priest ministreth to none but to himself though he do it in the presence of ten thousand and at the high altare in saint Peters Church at Rome and on saint Peters day It may be sayde that it is openly done and so is secretly the contrary but it cannot be truely sayd to be publikely done because it is done but by one and to himselfe alone Yea though there were a small number that did communicate with the priest in the presence of a great number that were not partakers with them yet shoulde it not be publike because it is not common to as many as it should be common vnto So farre of is your Gréeke worde from proouing your priuate Masse to bée publike Who they be that can well away with your Masse but not with your priuate Masse you tell vs not but I tell you that I haue sayd and doe say Sine fine without ceasing that your priuate Masse is against Christes institution Yea I doe not onely say it but I will proue it also euen by your owne wordes concerning those thrée things that you say the sacrament conteyneth Priuate Masse proued to be against the institution of Christ as it is the institution of Christ I reason thus Whatsoeuer Masse hath not all these thrée things is against the institution of Christ But your priuate Masse lacketh one of them that is Participation Ergo it is against the institution of Christ The participation of prayers oblation and merites will not serue here There must be participation of that which is consecrated that is the bread and wine But that is not in your priuate Masse Ergo c. Say not now that we neuer proue that your priuate Masse is against Christes institution Thus going about to proue your negatiue you haue ministred matter to proue our affirmatiue Well you procéede to the foure things that are required in the due consecration The first is necessarie matter c. We say as you doe that the necessarye matter is breade made of such graine as is vsuall in the place which commonly is wheate and wine made of Grapes But that the bread must of necessitie be vnleauened the wine mixed with water we do in plaine wordes denie And yet do wée not rayse vp againe any rotten Heresie at all For we make no necessitie either of the one or of the other A doctor of your owne hath taught vs Nicholaus de Orbellis 4. Sent. Dest 11. quest 1. that it must be vsuall breade and conuenient nourishment His wordes be these Non sufficit autem ad hoc pasta cum non sit cibus vsualis nec conueniens nutrimentum Paste or starch is not sufficient matter for this conuersion or turning of substaunce because it is not vsuall bread nor conuenient nourishment In mine aunswere to the .12 diuision of this sermon is to be séene more of this matter And your saint Thomas hath told vs thus Non est autem de necessitate sacramenti quòd sit Azymus vel fermentatus Parte 3. q. 74. Art 4. Ibid. Art 7. quia in vnoquoque confici potest It is not of necessitie of the sacrament that the bread should eyther be vnleauened or leauened because it may be done in eyther And for the water he sayth also Dicendum quod admixtio aquae ad viuum non est de necessitate sacramenti We must saye that the mingling of the water with the wine is not of the necessitie of the sacrament And saint Thomas sayth that saint Gregorie maketh the matter plaine Gregorius in Regest for the libertie that we teach in this matter For he sayth thus Romana Ecclesia offert azymos panes propterea quòd dominus sine vlla commixtione suscepit carnem Sed certae Ecclesiae offerunt fermentatum pro eo quod verbum patris indutum est carne sicut fermentum miscetur farinae Vnde sicut peccat presbiter in Ecclesia latinorum celebrans de pane sermentato ita peccaret presbiter Grecus in Ecclesia Grecorū celebrans de Azymo pane quasi peruertens Ecclesiae suaeritum The Church of Rome doth offer vnleauened loaues of bread because the Lord hath receyued flesh without any myxture or mingling But certaine Churches doe offer leauened bread because the worde of the father that is the sonne of God hath taken vpon him fleshe euen as leauen is mingled with meale Wherefore euen as that priest that in the Latine Church doth celebrate with leauened bread doth sinne Both sinne a like so the priest that in the
better and more certaine foundation then the most vncertaine intent of the priest What intent we had or haue God doth knowe and shall iudge Our doings doe declare that we intend to vse the sacraments of Christ according to hys holye institution The effect of this sacrament in remembraunce of his death and passion And by them to call to memory what we are by Christ what we must continue to the end and what we shall haue in the ende And being such as by receyuing those holy mysteries together we séeme to be we are by them assured that Christ dwelleth in vs and we in him And that as the creatures bread and wine doe by the mouth enter into our bodies to be the foode thereof so doe the flesh and bloud of Christ by fayth enter into our soules to be the sustinaunce of them whereby both body and soule shall lyue for euer in ioy And in our last booke of Communion our inuocation is some thing more large then you haue reported it For we saye thus Heare vs O mercyfull father we besech thée And graunt that we receyuing these thy creatures of bread and wine according to thy sonne our sauiour Christes holye institution in remembraunce of his death and passion may be partakers of his most blessed body and bloud c. If you would haue considered this inuocation better you should not haue néeded to haue wylled your auditorie to looke throughout the scriptures to finde where Christ did institute that by eating of bread and wine men should be partakers of his bodie and bloud For the wordes of our inuocation are that we doing that which Iesus Christ did will to be done for such purpose as he did appoynt it to be do ne may bée partakers of the thing in déede that is represented by that which is done Not by the outwarde act that we do but by the inwarde fayth that mooueth vs to doe it being commaunded by him in whom we beleue The institution of this doing is declared immediately after the inuocation that you speake of 1. Cor. 11. and was written by S. Paule to the Corinthes Wherefore we do not beare men in hand that Christ did institute that which he neuer thought neither doe our déedes shewe that we be enimies to his institution And as they vsed themselues in consecration so they did in the oblation WATSON Diuision 38 which they did not corrupt as the other but vtterly tooke away denying any such thing to be as I haue proued it is in so much that in all their newe communion they could not scarcely abide the name or worde of oblation but pulled it out of the booke so much did they fauour the institution of Christ which they nowe pretende CROWLEY As in mine answere to your proufes I haue sufficiently disproued the same so shall I here in fewe wordes disproue your slaunderous report In our Communion booke we desire oure heauenly father mercifully to accept our sacrifice of prayse and thankesgiuing And we say that we doe offer and present vnto him our selues our soules and bodies to be a reasonable holy and liuely sacrifice vnto him The sacrifice of the newe testament And is this to put the name or worde of oblation out of our booke The auncient fathers say that this is the sacrifice of the newe testament as I haue briefly noted in mine aunswere to the fourth diuision of your former Sermon Nowe when they haue taken away the due matter as sweete vnleauened bread WATSON Diuision 39 the mixture of the Chalice and peruerted the forme by leauing out the principall verbe est in the words of Christ as it was in the last booke in the first printing how it came in againe I can not tell and neglected the due ordring of the minister suffring them to vsurpe the office of a priest that neuer receaued that authority neither of God nor man and in that they did which was very bad neuer intended to do as the Church doth wholy did abrogate as much as lay in them the oblation of Christs body in remembrance of his passion at length would haue nothing to remaine but a bare cōmunion what face haue they to cry vpon christs institution institution which they haue in so many pointes broken and violated as I haue shewed yet that they would haue is no part of Christs institutiō For the vse of the sacrament is that it should be receaued and eaten Concilium tolet anum prim ca. 14. Conci Cesar aug ca. 3. and therefore in dyuers councels it was decreed that whosoeuer tooke the sacrament at the priestes hande and did not eate it for the which end Christ did ordeyne it was holden accursed and excommunicate Thus farre extendeth the institution of Christ concerning this point because he sayde Accipite manducate bibite Take eate drinke and also that all should eate and drinke of it that coulde proue themselues after saint Paules admonition But such thinges as pertaine to the ceremonie of the eating as how many in one place togither what time place maner order and such like be thinges pertayning to the ordinaunce and direction of the Church and not to the institution of Christ as necessary vpon paine of damnation to be obserued of euery christen man For else if all the rites that Christ vsed at hys supper were of necessitie and pertayning to his institution then there must needes be thirtene together at the communion and neyther moe nor fewer And it must be celebrate after supper and in the night after the washing of the feete and in a Parler or Chamber and all that receaue must be priests and no women For all these things were obserued of Christ and his Apostles at his last supper But for our instruction to declare that they be not fixed by the instituted of Christ but left to the disposition of the Church the Church hath taken an other order in these things wylling that all shall communicate that be worthy and disposed So that the number whether there be many or fewe or but one in one place that receyue maketh not the ministration of the priest for that thing vnlawfull And it hath ordered that it shall be celebrate in the morning and receyued fasting before all other meates and in the Church except necessitie otherwise require And therfore saint Augustine taught Ianuarius after this sort August Epist 118. Ideo saluator non praecepit quo deinceps ordine sumeretur vt apostolis per quos dispositurus erat ecclesiam seruaret hunc locum Therefore our Sauiour did not commaund by what order it should be receyued after him but reserued that matter to the Apostles by whome he would order and dispose his Church By this wee may conceyue that the receyuing of the sacrament is Christes institution but the maner number other rytes of the receyuing be not determined by Christes institution but ordered at the Churches disposition
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
reconciled that the body of sinne might be destroyed that it reigne not in our bodies And here the prayer was made In many wordes immediatlye before these that you cite CROWLEY S. Bernarde prooueth that our saluation commeth of the mercifull goodnesse of God onely and not of any thing that is in vs. For to that ende he citeth the name Sauiour both out of the wordes spoken by the Angell Gabriel to the Virgine Marie and also out of the Aungels wordes to Ioseph and to the Shepheardes declaring also the cause thereof to be for that he should saue his people from their sinnes To what vse Watsō would haue Christ to serue But you M. Watson would haue Bernarde to teache that Christ serueth for none other purpose but to be offered in the Masse to helpe out with that that lacketh in our merits For you say sée how saint Bernarde ioyneth the offering of our bodies and of Christes body togither That if the oblation of our bodies be imperfect and suffice not the oblation of Christes body may fulfill and supplie that lacketh in vs. If Bernarde had béene of that minde then might it not onely haue bene truely said of him Bernard saw not al things but rather thus Bernard was blind in euery thing For what is more manifest both by the scriptures iudgement of auncient fathers then that Christ alone is our Mediator and reconcilor to God his father Did not the Aungell say to Ioseph he shall saue his people from their sinnes In the Latine it is saluum faciet Math. 1. He shall make them safe And what is required to be done by his people towardes their saluation if he alone shall make them safe Againe Esay sayth Esay 53. Liuore eius sanati sumus By his stripes are we made whole Et disciplina pacis nostrae cecidit super illum The correction that might purchase our peace Oseas 13. fell vpon him And Oseas sayth O Israel perditio tua tantum ex me auxillium tuum O Israell destruction is thine owne but thine helpe commeth of me alone What can be more playnely spoken then this And agayne Iohn Baptist sayth Iohn 1. Ecce qui tollit peccata mundi Beholde him that taketh away the sinnes of the world And shall we now set him to serue but for a shift that when we are not able to go thorow with oure matters then he must helpe out withall Oh blinde Bernarde if he were suche a one as Watson would haue him to bée But Bernarde was none suche Bernard was deceiued in some things was none suche although he were deceyued in somethings according to the déepe ignoraunce of the time he liued in But in these wordes that you take holde of he meaneth to teache that for as much as there is not in vs any abilitie at all to satisfie for sinne we must flie to that meane that God hath appointed euen Iesus Christ and offer him vp a sacrifice propitiatorie for our sinnes not by massing but by beléeuing the promise of God his father made in him and so shall we supplie that that in vs lacketh altogither and not in part For when we shall haue done all that is giuen vs in commaundement to doe we must saye that we are bondmen that can deserue nothing Luc. 17. How should we then by offering vp our bodies satisfie for anye part of oure sinnes When we offer our bodies therefore to God in obeying his holy will How that which lacketh in vs is supplyed we doe declare thereby that we beleue the promise of God made in his sonne Christ which is all that he requireth of vs and in so doing we supply by Christ the thing that was vtterly lacking in vs. That is the satisfaction for our sinnes WATSON Diuision 8. Now entring to speake of the Sacrifice of the Church I presuppose one thing which is the foundation of the same to be most certainly and constauntly beloued of all vs that be here present Here the praier was made which is that in the most blessed sacrament of the Aultare is present the true bodye and bloud of our Sauiour Christ the price of oure redemption not in figure onely but in truth and very deede Which the learned men call really and essentially that is to saye that thing that substance that was vpon the Crosse is now verily present in the blessed Sacramēt before we receiue it the cause of which reall presence is the omnipotent power will of God assisting the due administration of the priest the which body bloud we christen men receyue by the seruice of our bodies senses though not by the iudgemēt of our senses but only by the iudgement of faith bicause it is giuen not in the outwarde forme of the selfe same body and bloud as it was slaine shed vpō the crosse but in the formes of our daily and special nutriments of bread wine and that for sundry weighty necessary causes foresene by our sauiour Christ Now you begin to builde CROWLEY and you presuppose the foundation to be already layd in the minds of all your hearers which is as you say that in the most blessed sacrament of the Aultar the true body and bloud of our Sauiour Christ is present not in figure only c. Surely this foundation is not that wheron S. Paule that wise and good builder did build Watson and Paule builde not both vpon one foundation then the which as he sayth none can be laide for christians to build vpon For Christ hath not taught that his Church should offer such a sacrifice as you doe teach that your Sacrament is Wherefore although this foundation were layde in the harts of all your hearers yet were it not sure grounde to builde vpon bicause it is beside the Rock Christ But I suppose that your hearers were of thrée sortes One sort I thinke had your foundation hard rammed in their hartes another sort could not receyue any such rubbishe into their harts Watsons hearers were of three sorts as you doe vse to ramme into your false foundation but hauing alreadie receyued the Rock Christ they cannot admit any other But the thirde sort are lyke bottomlesse quakemires whereon no building can stande And manye of your hearers haue since that time when you made your Sermons shewed themselues to be such Wherefore your supposition séemeth to me to be deceyued But to your purpose The reall and essentiall presence of Christes bodye and bloud in the Sacrament is the foundation of that you minde to teache in this Sermon The foundation of Watsons sermon If I can proue then that they be not so present therin then must you séeke a new foundation to builde vppon Which thing by the helpe of God I doubt not to doe First by reall and essentiall presence you meane suche a presence that who so receyueth into his body the visible Sacrament must of necessitie
we shall be able to fight against euen to the death Our receyuing of Christ therfore is spirituall into the soule by fayth and into the body or by the senses sacramentally that is in suche sort as by the receyuing of Sacramentes we maye receyue the things signified by the same In Baptisme therefore we doe by beléeuing the promise of God made in Christ receyue him into our soules to washe and purge the same of all sinne and the verie senses of our bodies doe vnderstand the same when we doe by them consider the nature and vse of the creature water wherin our Sauiour Christ hath instituted that holy Sacrament which is to purge and clense from all filth all those things that be washed therein In like maner in the Lords supper when we beleue the wordes of Christ written by Saint Iohn Ego sum panis ille qui de coelo descendi qui edit de hoc pane viuet in aeternum I am that bread which came downe from heauen Iohn 6. he that eateth of this bread shall liue for euer then doe we by fayth receyue Christ into our soules and the verie senses of our bodies doe perceiue and our common sense doth vnderstande that as the creatures bread and wine wherein this Sacrament is instituted doe strengthen and chéere mens hartes euen so the body and bloud of our Lorde and Sauiour Iesus Christ doe strengthen comfort and make chéerefull the soule of man And further we doe euen sensibly perceyue in Baptisme our buriall with Christ to the worlde and worldly delightes and our resurrection with him to newnesse of lyfe And in the Lordes supper our knitting togither into one bodye whereof Christ is the head According to that which Austen teacheth in that sermon that he intitleth Of the sacraments of the faithful We teach not therfore that they be vaine emptie signes August ad Iaenuarium lib. 1. but we hold that they be most effectual in significatioÌ„ as Austen writeth to Ianuarius Nowe where as you saye that by the power of almightie God assisting the due administration of the Priest Christ is become present in the sacrament after your maner we knowe no such due administration as you meane of I am sure That is dashed full of crossings and trurnings doukyngs and starings in Maskers apparell But we know and acknowledge that order of ministration that Christ appointed the Apostles vsed to be the due order of ministration And the Gods almighty power doth assist that ministration so that the worthy receyuers that is such as be members of Christs body are spiritually sacramentally partakers of Christ and doe receyue into their soules whole Christ both God and man according as the holy scriptures and holye Fathers doe teach without any transubstantiating or chaunging of the substaunces of the creatures bread and wine WATSON Diuision 9. For seing the substaunce of our Sacrifice of the newe Testament is the very reall and naturall body of Christ as may be proued by many Authorities Cyprian li. 2. Epist 3. Saint Cyprian sayth In sacrificio quod Christus est non nisi Christus sequendus est In that Sacrifice that is Christ no man is to be folowed but Christ Here he saith that Christ is the Sacrifice that we offer to almightie God Also Saint Basyl writeth in his forme of Masse Basil in Missa Tues qui offers offerris qui suscipis impartis Christe deus noster O Christ our God thou art he that both doest offer and is offered that both giuest the offering and receaueth Saint Basyll by this meaneth that the Sacrifice which the Church offered to God is Christ himselfe who in that he is the head of his body the Church is one offerer with the Chuch and so is both offerer and offered as Basyll sayth Lykewise Saint Ambrose wryting of the inuention of the bodies of two glorious Martirs Geruasius and Prothasius of the burying of them vnder the aultar sayth thus Amb. lib. 10. Epist 85. Succedant victimae triumphales in locum vbi Christus hostia est sed ille super altare qui pro omnibus passus est isti sub altari qui illius redempti sunt passione Let these triumphing Sacrifices meaning the bodies of the Martirs go into the place where Christ is a Sacrifice But Christ is a Sacrifice aboue the aultar who suffred for all men these two vnder the aulter that were redeemed by his passion Of this place I note my purpose which is that the Sacrifice of the Church and newe Testament is the very reall body and bloud of our Sauiour Christ which is also testified by Chrisostome in his Homely he wryteth of the praise of God in these wordes Chrysost hom de Laude Dei Vereamini mensam quaue desuper victima illa iacet Christus scilicet qui nostri causa occisus est Feare and reuerence that table aboue the which lyeth that Sacrifice that is to say Christ which for our cause was slayne By which wordes Chrisostome declareth his fayth that the Sacrifice of the Church is Christ and also that Christ is not onely in heauen as some men damnably beareth you in hande but is placed lying aboue the Fable of the aultare as the substaunce of our Sacrifice And in an other Homely he wryteth Idem homil De Enâ—â—â—ijs Mensa mystâ—rijs instructa est agnus dei pro te immolatur The Table is furnished with misteries the Lambe of God for thee is offered teaching vs that the holy misteries wherewith the Table of our aulter is furnished be the bodye and bloud of Christ that is to say the Lambe of God which is also then offered for vs. August lib 9 Confes Ca. 12. Saint Augustine is full of such sayinges as wryting of his mothers death how that he wept nothing for hir all the time the Masse was saide for hir Soule which he expresseth by these wordes Cum offerretur pro ea sacrificium praecij nostri When the Sacrifice of our price was offered for hir I leaue out al the rest of the sentence contented to allege onely this that proueth the sacrifice which is offered by the Priest for the dead to be our price which is and can bee nothing else but the body and bloud of Christ which he gaue vpon the crosse as the price of our redemption August lib. Senten prosp But playnest of all he wryteth in a Booke intituled Liber Sententiarum prosperi Which Booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quod modis omnibus approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re SacrameÌ„ti id est corpore Christi This is that we say that we labour to prooue by all meanes that the Sacrifice of the Church is made and
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
prodest quicquam c. But in such maner of thoughts sayth Cyprian fleshe and bloud doe not helpe any thing at all For as the maister himselfe hath declared these wordes are spirite and lyfe neyther doth the fleshly sense enter in vnto the vnderstanding of so great a déepenesse except there come faith thervnto The breade is meate the bloud is lyfe the fleshe is substaunce the body is the Church A body bicause of the agréeing of the members in one bread bicause of the congruence of the nourishment Bloud bicause of the working of lyuelynesse Flesh bicause of the propertie of the humane nature that he hath taken vpon him Christ doth sometime call this sacrament his owne bodie sometime his fleshe and bloud sometimes bread a portion of euerlasting life whereof he hath according to these visible thinges giuen part to the corporall nature This common foode being chaunged into fleshe and bloud doth procure lyfe and encreasing vnto bodies and therefore the weakenesse of oure fayth being holpen by the accustomed effect of things is by a sensible argument taught that the effect of eternall lyfe is in the visible sacramentes and that we are made one with Christ not so much by a bodily passing into him as by a spirituall And agayne in the same Sermon he sayth Esus igitur carnis huius quaedam auiditas est quoddam desiderium manendi in ipso c. The eating therefore of this fleshe is a certaine gréedinesse and desire to dwell in him whereby we doe so presse and melt in our selues the swéetenesse of loue that the taste of loue that is poured into vs may cleaue in the roofe of our mouth and bowels entering into and making moyst all the corners both of our soules and body Drinking and eating doe appertayne both to one reconing And as the bodily substaunce is nourished by them and liueth and contynueth in health so the lyfe of the spirite is nourished with thys foode that doth properly belong thereto And looke what foode is to the fleshe the same is fayth to the soule Looke what thing meat is to the bodye the same is the worde to the spirite with more excellent power performing euerlastingly the thing that fleshely nourishments doe worke temporally and finally Hitherto Cyprian If it had pleased you to haue weighed all these wordes of Cyprian I thinke you could not for shame haue wrested his former wordes to such purpose as you doe concluding that if we haue not Christes body and bloud in the sacrament for our externall sacrifice whereby we may mitigate c. then we should be no better then Turkes c. S. Cyprian himselfe doth in these words that I haue cited out of the same Sermon expound his meaning in the former wordes cyted by you to be farre other then that which you gather and conclude vpon them In déede if the Capernaits had deuoured the body of Christ and none could haue bene saued but such as had bene partakers of the same with them a very small number should haue bene saued by him And when that number had bene dead his religion must néedes haue bene at an ende for they should haue had no more sacrifice for sinne for as much as he which should be the alone sacrifice for sinne had bene by them eaten vp and consumed When saint Cyprian therfore had thus spoken of the grosse opinion of the Capernaits he doth immediatly adde these words Sed in cogitationibus c. But in such maner of cogitations fleshe and bloud doe profite nothing at all For as the maister himselfe hath taught these wordes are spirite and lyfe c. And agayne afterward he sayth Esus igitur carnis huius c. The eating of this fleshe therefore is a certaine gréedinesse and desire to abide or dwell in him c. It is manifest therfore that saint Cyprian ment not to teach Cyprians meaning that vnlesse the body of Christ be really and substantially present in the sacrament the Church can haue no sacrifice and so consequently no religion but his meaning was to teache that it was not a fleshely but a spirituall eating that he spake of And that by faith the Church hath Christ her euerlasting sacrifice for sinne not offered by the massing Priestes euerye daye but offered by himselfe once for all and yet still present with God as all things both past and to come are For with God there is neyther time past nor to come but all present Other sacrifice to mitigate or please God the Church neyther hath nor néedeth anye For Christ hath by that one sacrifice once offered made perfite as manye as be made holye that is Hebr. 10. as many as be sanctified by the holy spirite of adoption And where as you compare vs to the Turkes as hauing no peculier sacrifice to offer I must tell you that you do belye your friend Cluniacensis Watson belyeth Cluniacensis whose testimonie you vse to prooue the Turkes and vs to be one sect His wordes be these Nam cum sint his nostris diebus quatuor in mundo precipuae diuersitates sectarum hoc est chirstianorum Iudaeorum Saracenorum Paganorum si Christiani non sacrificant iam nullus in mundo sacrificat Iudaei enim more suo c. For where as at thys day sayth Cluniacensis there be in the worlde foure chiefe diuersities of sects that is Christians Iewes Saracens and Paganes if the Christians doe not sacrifice there is none in the worlde that doth sacrifice For the Iewes according to their maner beholding all thinges with Oxe eyes and lyke Asses bearing the burdens of Gods lawe without taking anye fruite thereof doe sacrifice in no place bicause they saye that Ierusalem alone is the place where God must be honoured and worshipped in sacrifices c. And afterwarde speaking of the Paganes Petrus Cluniacensis he sayth Et cum slendi homines ignominiosius alijs a Diabolo his multis modis nobis ignotis deludantur sacrificia tamen nec Creatori nec creaturae exhibent Sed quod innatus error docuit absque omnium sacrificiorum notitia custodiunt Where as these men méete to be bywayled are of the Deuill by these and many meanes that we knowe not deluded more shamefully then other yet doe they not giue any sacrifice eyther to the Creator or to the creature But beyng without the knowledge of all sacrifices they doe obserue that thing which naturall error hath taught them Here it is manifest that your Cluniacensis sayth not that the Turkes onely are without sacrifice for the Paganes Turkes are euen by his playne wordes two seuerall sectes and farre ynough a sunder Cluniacensis a corrupter of scripture But what thoughe Cluniacensis and you did agrée in all poyntes Are you of such credit that nought that you say maye be denied A more manifest wrester and corrupter of manifest scriptures then Cluniacensis was did neuer set Pen to Paper except
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
multa sed vnum corpus What meaneth saint Paule when he sayth the communion he meaneth that we be all one body What meaneth he by this worde bread the body of Christ What are they made that receyue the bodye of Christ they are not made many bodyes but one bodye And therefore saint Paule sayth by and by after Vnus panis vnum corpus multi sumus omnes enim de vno pane participamus We that be many are made one bread one body for bicause all we doe receyue and eate of one bread Here he telleth playne why we that be many in number are all made one bread one misticall bodye bicause sayth he all we eate of one bread which is one naturall bodye And this worde bread here must needes be taken for Christes naturall body and not for materiall bread as the heretikes say for it can not be conceyued neyther by reason nor by fayth how that all we christen folkes that liue now and haue lyued since Christes time and shall liue till Domesday can eate all of one and the same bread and eate also at sundrie times all of the same one bread being one bread in number and not one bread in kinde as some would make cauilation seing we be not fed Cum generibus speciebus with kindes of bread as the Logitianes say but with singuler bread except we vnderstand by this one bread the bread of lyfe that came from heauen the dread of Christes naturall body in the sacrament which he promised to giue vnto vs all wherof as saint Cyprian sayth Aequa omnibus portio datur integer erogatur distributus non dimembratur Cyprian De Caena Domi. incorporatur non iniuriatur and so forth whereof equall portion is giuen to all this deliuered whole and being distributed is not dismembred and being incorporate into vs is not iniuried and being receyued is not included and dwelling with those that be weake is not made weake And the reason why all we should be made one bodye that receyue one body is declared in Cyrill Cyrillus de Trini li. 1. the Latine is long but the Englishe is this We men beyng all dyuers in our owne proper substaunce according to the which one man is Peter an other is Thomas an other Mathew yet are we all made one body in Christ bicause we be fed with one fleshe and are sealed in vnitie with one holy spirite and bicause Christes body is not able to be deuided therfore being of infinite power and receyued of all our diuers bodies maketh all vs one body with himselfe Chrisost in Math. hom 83. Which vnitie of body saint Chrisostome expresseth by a similitude of Dough and Leuine that we are made one body as meale of many graine and water when it is kned are made one Dough or Leuine his wordes be these Veniat tibi in mentem quo sis honore honoratus qua mensa fruaris ea namque re nos alimur quam angeli videntes tremunt nec absque pauore propter fulgorem qui inde resilit aspicere possunt nos in vnam cum illo massam reducimur Christi corpus vnum cara vna c. Remember with what honor thou art honored of what table thou eatest for we are fed with that thing at which the Aungels looking vpon doe tremble and quake and without great feare be not able to beholde it for the brightnesse that commeth from it and we are brought into one heape of Leuine with him being one body of Christ and one fleshe for by this misterie he ioyneth himselfe to all the faythfull and those children whom he hath brought forth he doth not commit them to be nourished of an other but he himselfe most diligently and louingly doth feede them with himselfe Let my maysters of the newe learning tell me how that these words can be any wayes applyed and verified of bread and wine with all their figuratiue speeches and hyperbolies This coniunction also of vs with Christ Cyrill expresseth by a similitude of two waxes melted and mingled togither Cyrillus li. 10. Cap. 17. libr. 4. ca. 17. Quemadmodum si quis igne liquefactam ceram aliae cerae similiter liquefactae ita miscuerit vt vnum quid ex vtrisque factum videatur sic communicatione corporis sanguinis Christi ipse in nobis est nos in ipso c. Like as if a man mingle one waxe melted with an other waxe melted so that one whole thing of them both be sene to be made euen so by the communion and receauing of Christes body and bloud he is in vs and we in him for otherwise the corruptible nature of our bodyes could not be brought to incorruption except the body of naturall lyfe were ioyned to it Hilarius also the great learned and godly Bishop sayth Per communionem sancti corporis Hilarius in Psal 6. in communionem deinceps sancti corporis collocamur By the communion of his holy body we are afterwarde placed and brought into the communion of hys holy body In such a playne matter as this is what neede I to heape places one aboue another all the fathers be full of it Wherfore seing the effect of this sacrament is to be made one misticall body with Christ fleshe of his fleshe and bones of his bones as saint Paule sayth Ephes 5. Cyrillus li. 10. Capit. 13. Hilarius de trini li. 8. which vnion as Cyrill sayth is not onely by will affection fayth and charitie but also carnall and naturall as Hilary sayth by Christs flesh mingled with our flesh by the way of meat I can not see but that it is great wickednesse and plaine blasphemy to ascribe this glorious effect to the needie elementes of this worlde as to bread and wine but onely to the body and bloud of our sauiour Christ as to the onely substaunce of the blessed sacrament of the aultar Now CROWLEY you are come to the principall and chiefe effect of your sacrament of the aultar Which you say is to make vs one body with Christ This ye will proue first by the wordes of Paule to the Corinthes which are these Panis quem frangimus c. The bread which we breake c. 1. Cor. 10. Howe farre the meaning of Saint Paule in the place that you cite doth differ from your meaning in cyting his wordes may easily appéere to as many as will and are able to iudge indifferently I dare therefore saye to such as shall reade thys aunswere as saint Paule sayth there to the Corinthians Vos ipsi iudicate quod dico Be you your selues iudges of that which I speake Saint Paules purpose in that place is to perswade the Corinths that they might in no case match christen religion with Idole seruice For a little after those wordes that you cite he sayth Nolo vos fieri socios Demoniorum Non potestis Calicem Domini bibere Calicem Demoniorum Non potestis mensae
estéeme not much of all those lightes that men vse in the solemnization of their feastes And then folow those words that I haue before written And immediatly after those wordes he sayth I haue also a fielde which the Lorde hath blessed full of flowers more flourishing and more durable then any flowers that growe in the spring time I meane sayth he the Priests and swéete sauoring shepherds and teachers and a people thoughe it be but small in number yet pure chosen out and picked c. Now M. Watson how say you by your Nazianzen will you haue him to allowe your priuate Masses with their effectes your Tapers and Torchlight your ringing singing with blowing of Organs Your masking mumming and dumbe Idole Priestes that can doe nothing else but sing and say their seruice in an vnknowne tongue c. No no all wise men may sée that he is of a farre other minde Nowe let vs sée what Cyrillus will saye to this matter He sayth say you Non mortem solum c. Not onely death c. If I did not know your olde maner in falsifiyng the sayings of auncient fathers I could neuer maruayle ynough at your beastly blindnesse in cyting this place for your purpose You would haue Cyrill to beare you recorde that the sacrament of the aultar is an armour and defence against the temptations of our ghostly enimie c. To make his words more plaine to the reader I will let him sée in wryting a fewe of those wordes that go before that which you cite First he speaketh in the person of him that doubteth of hauing any commoditie by the receyuing of the sacrament of Christes body and bloud bicause saint Paule hath sayde that whosoeuer shall eate the bread and drinke the cup vnworthily shall eate and drinke his owne condemnation And I saith such one doe examine my selfe and finde my selfe vnworthye When therefore sayth Cyrill wilt thou whosoeuer thou art that speakest these wordes be worthy When wilt thou offer thy selfe to Christ For if thou be vnworthy bicause thou doest sinne and thou leauest not of sinning for who doth vnderstande his owne sinne as sayth the Psalmist then shalt thou be vtterly without any part of this sanctification To this he aunswereth thus Quare pias quaeso cogitationes suscipias studiose sancteque vinas benedictione participes quae mihi crede non mortem solum verum etiam morbos omnes depellit Sedat enim cum in nobis maneat Christus seuientem membrorum nostrorum legem pietatem corroborat perturbationes animi extinguit nec in quibus sumus peccatis consyderat sed aegrotos curat collisos redintegrat sicut pastor bonus qui animam suam pro omnibus posuit ab omni nos erigit casu I pray thée therefore take in hande godly cogitations Sée that thou doe lyue studiously and holyly and thou mayst be partaker of the benediction Which beleue me doth not onely driue away death but all sicknesses and diseases also For when Christ dwelleth in vs he doth still the raging law of our members he doth confirme and strenthen godly deuotion he quencheth the parturbations of the mind Neither doth he cōsider the sinnes wherin we are but he maketh whole such as be sicke them sound that be broken And as a good shepherd that hath giuē his life for his shéepe he doth lift vs vp as oft as we fal If a man should aske Cyrill what it is that driueth awaye death and diseases he would say the benediction or sanctification that is Christ For as saint Paule sayth he is our sanctification 1. Cor. 1. And that sinner that foloweth Cyrilles counsell néedeth not to doubt of sanctification by Christ and consequently he néedeth not to feare to be partaker of that sacrament that was instituted to confirme and strengthen vs in the beliefe of our sanctification in him And if a man should aske him who it is that stylleth the raging law of our members c. He would aunswere that it is Christ But if a man should bid you make your reason perfite by putting to so many Verbes one Nominatiue case at the least for it is a verie vnperfite oration wherein there is no Nominatiue case as Grammarians say it is to be thought that you must say An oration without a Nameyng case that Sacramentum altaris the sacrament of the aultar is the Nominatiue case to al those verbes And then shal it appéere how Cyrill and you doe agrée how cleanly you haue conueyed your matter But nowe you conclude your treatise vpon this effect with a maruellous exclamation wondering first at the straunge effectes that this sacrament hath brought forth then at the lardge conscience of your late teachers destroyers of Christes flock you say which take away this armour which was none other thing but to leaue you naked and vnarmed against the Deuill that he might preuayle c. All this labour you might haue spared Watsō might haue spared this labour if you would haue opened your eyes to sée the true meaning of those places of scripture and auncient fathers that you cite for your purpose For they neyther teach that these effectes doe spring out of the sacrament of the aultar nor that your late teachers haue robbed you of any treasure For they did but take from you such toyes as your father the Pope had deuised for you Neyther did those teachers plant among you a bare Ceremonie for they restored agayne the Sacrament of the bodye and bloud of Christ which you and your sort had so disguised with your ceremonies that it could not be knowne for any sacrament of Christ They taught not that it is nothing else but bread and wine but they taught and we doe teach that it is sacramentall bread and wine and that being receyued by the member of Christ it is the misticall body of Christ and worketh in him as much as our sauiour Christ did ordeyne it to worke That is the certifying of his weake nature that euerlasting life is purchased for him by the death and bloud shedding of Christ And that he is vnseparably knit vnto Christ his head and vnto the rest of Gods chosen children And this is not the effect of bread and wine But of him that worketh by his sacraments as by instruments But nowe you haue one effect more and so an ende of this matter WATSON Diuision 27 Well one other effect I shall note vnto you and make an ende of that matter This effect is written in the next verse of the same Psalme Et calix tuus inebrians quám praeclarus est Psal 22. and thy Chalice or Cup that maketh vs dronke howe goodly and excellent is it There be two Cups one worldly of wine the other heauenlye of Christes bloud both make men dronken but after diuers sortes the one is sometimes the instrument of sinne the other at al times the instrument of grace for as much as
perteyneth to his owne nature Of this wryteth S. Cyprian Sed quia ebrietas dominici calicis sanguinis non est talis qualis est ebrietas vini secularis Cyprian li. 2. Epist 3. cùm diceret spiritus sanctus in Psalmo Calix tuus inebrians addidit perquám optimus quòd scilicet calix dominicus sic bibentes inebriat vt sobrios faciat vt mentes ad spiritalem sapientiam redigat vt à sapore isto seculari ad imtellectum Dei vnusquisque resipiscat But bicause the dronkennesse of our Lords cup and bloud is not such as the dronkennesse of worldly wine when the holy ghost in the Psalme sayde Thy cup that maketh men dronke he added is very godly and excellent bicause the cup of our Lorde doth so make the drinkers dronke that it maketh them sober that it bringeth their mindes to spirituall wisedome that euerye man may bring himselfe from this drowsinesse of the world to the vnderstanding and knowledge of God To this intent saint Ambrose wryteth in dyuers places Ambros in Psalm 1. as vpon the first Psalme At vero Dominus Iesus aquam de petra effudit omnes biberunt and so forth The place is long and for auoyding of tediousnesse I shall faythfully rehearse it in Englishe But our Lorde Iesus brought water out of the stone and all dranke of it They that dranke in figure were satiate they that dronke in truth were made dronke the dronkennesse is good which bringeth in mirth and not cōfusion that dronkennesse is good that stayeth in sobernesse the motions of the minde And he speaketh more playner in these words Ambros in Psal 118. sermone 15. Eate the meat of the Apostles preaching before that thou mayst afterward come to the meate of Christ to the meate of oure Lordes body to the deynties of the sacrament to that cup wherewithall the affection of the faythfull is made dronke that it might conceyue gladnesse for remission of sinne and put away the thoughts of this worlde the feare of death and all troublesome carefulnesse for by this dronkennesse that body doth not stumble and fall but riseth to grace and glorie the soule is not confounded but is consecrate and made holy Yet one effect more and then an ende of this matter CROWLEY The dronkennesse that the Prophet Dauid speaketh of in the .22 Psalme c. Here you séeme to haue forgotten your selfe Watson forgetteth what he hath in hande Your whole labour hitherto hath bene to prooue that the sacrament of the aultar worketh many excellent effects and so you haue made it the efficient cause of those effects But now as one that remembreth not what you haue in hande you say that it is the instrument of grace If you will abide by that then I will not striue with you for I am of the same minde that you are in that point if you haue written as you thinck when you say that it is the instrument of grace For euen as the worde of God is an instrument of grace so are the sacraments also But God whose word and sacramentes they be is the efficient cause that worketh by them as by instruments But it séemeth by that which you cite out of Cyprian and Ambrose to proue this effect that ye speake of that it was but a slip of memorie when you called it an instrument I will therfore suppose that you be the same man that you were before till I sée better lykelyhood of your sounde iudgement in this matter Cyprian hath sayde say you Sed quia ebrietas c. Cyprian li. 2. Epist 3. According to your custome you leaue out those wordes that might make the writers meaning playne Cyprian had sayd before that for as much as neyther the Apostle Paule nor an Angell from heauen might declare or teache any otherwise then Christ himselfe had once taught and his Apostles had declared he maruelled that contrarie to the Euangelicall and Apostolicall doctrine there was in some places water offered in the Lordes cup which coulde not of it selfe alone expresse the bloud of the Lorde The sacrament wherof the holy ghost doth not passe ouer in the Psalmes making mention of the Lordes cup and saying Thy cup which doth make dronke is excéeding good And the cup that maketh men dronke is surely mixed with wine for water can not make any man dronken And the Lordes cup doth make a man dronke euen as Noe was made droken when he dranke wine as it is written in Genesis And then doe those wordes that you haue cyted solow All indifferent readers maye perceyue by these wordes of Cyprian what his meaning was Not to teach that the spiritual dronkennesse is the effect of the sacrament but that the sacrament might not be ministred with water alone without wine For vnlesse it haue in it a naturall strength to make the drinkers dronken it can not expresse that is to say it can not lyuely represent the bloud of Christ which being dronken of such as bée members of his body in spirite by fayth and sacramentally in the sacrament according to his institution doth make them dronken with that dronkennesse that saint Cyprian speaketh of here And to make his meaning more playne he addeth to the ende of those words that you haue cyted these playne and manifest wordes Et quemadmodum vino isto communi mens soluitur anima relaxatur tristitia omnis exponitur ita potato sanguine Domini poculo salutari exponatur memoria veteris hominis fiat obliuio conuersationis pristinae secularis moestum pectus triste quod prius peccatis angentibus praemebatur diuinae indulgentiae laetitia resoluatur Quod tunc demum potest laetificare in Ecclesia Domini bibentem si quod bibitur dominicam teneat veritatem And as by the drinking of this common wine a mans minde is loosed and his soule set at lardge from all cares and all sorowfulnesse is sent out from the same euen so when the Lords bloud and the cup of saluation is dronken the remembraunce of the olde man may be expelled and the olde worldly conuersation forgotten and the sorowful and pensiue hart which was before oppressed with sorowe for sinne may be resolued by the ioyfull gladnesse of forgiuenesse at Gods hande Which cup may chéere him that drinketh it in the Church of the Lord when the thing that is dronken doth hold the truth of the Lorde By these wordes of Cyprian it is manifest that he meaneth of such a dronkennesse as saint Austen doth August in Psalm 22. wryting vpon the same verse of the .22 Psalme Where he sayth thus Et poculum tuum obliuionem praestans priorum vanarum delectationum quam praeclarum est And thy cup which doth make men forget their former vayne pleasures is very notable and excellent And this is according to that which saint Paule wryteth to the Ephesians saying Be ye not dronken with wine wherein is
excesse Ephes 5. but be yée filled with the holy ghost c. To helpe you to proue this effect you cite Ambrose vpon the first Psalme And to auoyde tediousnesse you will faithfully reherse his words in Englishe c. It had bene well if to auoyde tediousnesse you would haue left out all that you doe here cite out of Ambrose Or else that you had borowed a little more time with your Auditory to make his meaning better knowne to them In the beginning of the matter that saint Ambrose doth handle in the place that you cite Ambros in Psal 1. he sayth thus Hoc primum bibe Drinke this cup first And shortly after he sayth thus Prodest tibi cor habere contritum Hoc primum bibe vt sacrificium tuum accipiatur a Domino Doceat te Apostolus quid sit hoc primum bibe hoc est tribulationis poculum It is profitable for thée to haue a contrite hart Drinke this cup first that the Lorde may accept thy sacrifice Let the Apostle teach thée what this saying drinke this cup first doth meane It signifieth the cup of tribulation And after a fewe wordes he sayth Bibe primum vt sitim mitiges Bibe secundùm vt saturitatem haureas In veteri testamento compunctio in nouo laeticia est Drinke the first Testament that thou mayst mitigate thy thirst drinke the second that thou mayst drinke to the full In the olde Testament there is hartie sorowe for sinne in the newe Testament ioy and gladnesse And to auoyde tediousnesse let me faithfully rehearse in Englishe the wordes that go immediatly before those wordes that you cite Sée sayth saint Ambrose howe the Lorde hath on the hehalfe of his seruants matched the disceites of the Deuill He did with one morsell of meat disceyue one man that he might in one circumuent all But Iesus hath redéemed all with the meate of saluation that in all he might reforme him that had bene disceyued The Deuill did inuent the golden Cup of Babilon that such as should drinke thereof might be more thirstie and that bicause the drinke coulde not be pleasaunt he might allure them with the price of the Golde He began vnto them of his owne wine wherevnto he sought to haue the helpe of the metall But the Lorde Iesus did poure water out of the rock and so forth as you haue cited And to the ende of those wordes that you cite he addeth these Neyther let it moue thée that the Babilonion Cup is of Golde for thou doest drinke the Cup of wisedome which is more precious then is Gold or Siluer Drink both the Cups therefore both the olde and the new Teastament For in eche of them thou doest drinke Christ Drinke Christ bicause he is the wine Drinke Christ bicause he is the rock that vometted out the water Drinke Christ bicause he is the Fountaine of lyfe Drinke Christ bicause he is the riuer the rushing wherof doth make glad the Citie of God Drinke Christ bicause he is peace Drinke Christ bicause riuers of lyuing water doe flowe out of his belly Drinke Christ that thou mayst drinke the bloud wherewith thou wast redéemed Drinke Christ that thou mayst drinke his worde c. Nowe M. Watson if you haue not dronke so déepe of the Babilonicall cup that you be thereby fallen into the deadly slumber of Romishe obstinacie you must néedes sée that Ambrose doth not in this place meane to maintaine your assertion That is that the spirituall dronkennesse is the effect of the sacrament of the aultar But here by the way I must put you in remembraunce of citing such places as fight against your priuate Masses and halfe Housels But you haue yet another place Ambros in Psal 118. Ser. 15. where Amborse speaketh more playnly and sayth Eate the meate of the Apostles preaching c. Ambrose wrote them thus in Latine Dicit ad Discipulos date illis vos manducare ne deficiant in via Habes apostolicum cibum manduca illum non deficies Illum ante manduca vt postea venias ad cibum Christi ad cibum corporis dominici ad epulas sacramenti ad illud poculum quo fidelium inebriatur affectus vt laetitiam induat de remissione peccati curas seculi huius metum mortis solicitudinesque deponat Hac ergo ebrietate corpus non titubat sed resurgit animus non confunditur sed consecratur He sayth to his disciples Doe ye giue them to eate least they faint by the waye Thou hast the meate that the Apostles gaue eate that and thou shalt not faint Eate that meate first that thou mayst afterward come to the meate of Christ to the meate of the Lordes body to the delicacies of the sacrament to that cup wherby the affection of the faithfull is made dronken that it may put on ioy for the remission of sinne and laye off the cares of this worlde the feare of death and troubles of minde The body doth not stumble with this dronkennesse but it ryseth againe the minde is not confounded but consecrated The meat that the Apostles did minister Math. 28. Marc. 16. was the word and the sacraments For this was their commissiō Ite in mundum c. Go into all the worlde and preach the Gospell to all creatures c. And saint Paule saith Sic nos aestimet homo c. 1. Cor. 4. Let a man so estéeme vs as the ministers of Christ and Stewards of Gods mysteries Wherefore Ambrose teaching vs to eate the Apostolicall meate first that we may afterward come to the meate of Christ can not meane of that meat that is receyued either by the eares or by the mouth but by faith into the hart and soule Which is as Ambrose sayth here the delicacie of the sacrament and the cup that maketh the affection of the faythfull dronken c. But sée you not how this place also fighteth against your priuate Masses halfe communions yea and against your maner of ministring sacraments without the preaching of the worde before But go forwarde with your matter WATSON Diuision 28 These scriptures and these effectes brought out of the scriptures and confirmed by many manifest authorities of the holy fathers doe proue euidently to any man that hath but common wit and any sparkle of grace and is not forsaken of almighty God that the substaunce of this sacrament is neyther bread nor wine but onely the body and bloud of our Lorde Iesus Christ vnited to Gods sonne in vnitie of person which is a sufficient cause able to worke in the worthy receauer these heauenly and glorious effectes which I haue spoken of already Whereby appeareth what moueth me to continue still in that faith which is so expresly taught in holy scripture which scripture also draweth and pulleth me from the contrarie false opinion Math. 7. In dyuers places it moueth me and all christen men to beware and take heede of false Prophets that come in the
of this aunswere iudge you come to the second thing that you sayde did mooue you to continue in your Popishe fayth That is the Authorities of auncient fathers that haue flourished in all ages in preaching of Gods truth And to make your Auditorie to thinke that you meane to deale simply you say that we haue omitted nothing that eyther by misconsturing or deprauing might séeme to make against your fayth but haue stoutly alledged amplified enforced and set forth to the vttermost that our wyttes coulde conceyue c. But when the indifferent reader shall haue read ouer this aunswere and weighed both your doings and mine in misconsturing deprauing stoute alledging amplyfying and enforcing I doubt not but he shall sée and will say that the doings that you charge vs withall are your owne And that whereas by the helpe of God we had brought some to the knowledge of your false dealing so that they began to laye hande vpon the true fayth in Iesus Christ you and your sort haue by subtile perswations by imprisonment and by torments of fyre driuen many of them eyther to denie their fayth or else to hide it or flie their Countrie and would if you might haue contynued haue banished the light of Christes glorious Gospell for euer But the Almightie God be praysed for it your power is nowe cut something shorter A fewe Authorities you say you will picke out which shall proue and conuince the truth of your fayth And first you will begin with the weakest as who should say the Authorities that shall come in the rearewarde are thunderbolts in comparison of the first But with little study and lesse labour you could alledge a great number c. Well you will beginne with Tertullian in his Apologie where he sayth thus Dicimur sceleratissimi c. Apologet. 7. We are called most wicked c. And to his wordes you ioyne the wordes of Attalus written by Eusebius The wordes are otherwise in Latine then you doe report them in Englishe I will therefore let the reader sée them in Latine that the learned may iudge of both our doings Attalus verò cum prunis subteriectis in sella ferrea torreretur cunque nidor adustae carnis ad nares ora inspectantis populi perferrebatur Eccles hist lib. 5. ca. 3. voce magna exclamat ad plebem Ecce hoc est homines commedere quod vos facitis Quid à nobis velut occultum inquiritis facinus quod vos aperta luce committitis Nos enim neque commedimus homines neque aliud quid mali agimus But when Attalus was rosted in an yron Cradell with burning coales cast vnder it and when the sauour of the burned fleshe was brought to the nostrils and mouth of the people that stood looking on he doth with a lowde voyce crie out vnto the people Beholde this that you doe is to eate men Why doe ye searche for amongst vs as for an horrible déede done in secret that thing which you your selues doe commit in the open light For we neither eate men nor doe any other euill thing Of these two places you gather a coniecture that is that for as much as the christians were accused as eaters of mans fleshe and drinkers of mans bloud there must néedes be some occasion of that accusation Which you can coniecture to be none other but the common opinion of the christians concerning the substaunce that they receyued in the sacrament Which though they kept as secretly as possibly they might yet by one meane or other it came to the eares of the enimies of Christen profession Which for lack of fayth could not conceyue that maner of eating fleshe and drinking bloud that the christians vsed And therfore they bruted abroad their owne foolishe coniecture Which was that christians did in their sacrifice kill a yong Infant and dip there sacrificing bread in the bloud therof and so eate it But you after your maner of amplifying doe say that the christians were accused before certaine Magistrates of this heynous crime of eating the fleshe of yong children and drinking their bloud Which you can finde neyther in Tertullian nor Eusebius But so your tale hath a better shewe for your purpose that you might conclude that it could neuer haue come into the heades of the heathen thus to accuse the christians if there had not bene a truth in the matter And therefore you conclude that it is true that in those dayes the christians did and we doe nowe eate fleshe and drinke bloud in the sacrament but not true concerning the kylling and murdering of children This you say is the weakest argument that you will vse to proue and conuince the truth of your fayth by If this argument be sufficient to proue and conuince that we doe eate the flesh and drinke the bloud of Christ in the sacrament after your sort then let me make an argument to proue and conuince that in Tertullians dayes christians did giue themselues to carnall copulation eyther in common or else at the least with their owne wyfes immediatly after their feast of communion euen in the same place where they had holden that feast For Tertullian sayth immediatly after those wordes that you cite An argumēt like Watsons Et post conuiuium incesto quòd euersores luminum canes lenones silicet teneburum libidinum impiarum inuerecundiam procurent And it is sayde that after the feast we go to incest and that Dogs that is to say Bawds which ouerthrow the lightes doe procure vnshamefastnesse of the darkenesse and wicked lustes Thus they doe report of vs sayth Tertullian But this suspition coulde neuer haue come into their heades if there had not béene a truth in the matter of carnall copulation although not incestuously as they did maliciously brute abroad As well doth this argument proue and conuince this matter as doth your argument proue that christians did in those dayes and doe nowe eate fleshe and drinke bloud in the sacrament I can not but maruaile what you meane in cyting Origine contra Celsum sith you haue sayde before that the accusers of the christians were men of great reason learning and equitie For Origine sayth in the place that you cite Origine maketh Watsons coniecture to seeme vntrue that for as much as these things be reported of christians by such as be nothing acquainted with christian religion they are adiudged to be vaine and falsely inuented against the christians What reason learning and equitie can there be in men that will falsely inuent and spread abroad such abhominable and slaunderous reportes But Tertullian hath cast in a worde that maketh vp the matter whole on your side For he sayth De sacramento insanticidij For the sacrament of kylling of children But let vs sée his words togither as Beatus Rhenanus hath set them forth Dicimur sceleratissimi de sacramento infanticidij pabulo Iudae post conuiuium incesto quòd euersores luminum
as many places as this writer is named in your Sermons he is misnamed For his name is not Hesichius but Isychius But to the matter Isychius expounding the .22 Chapter of Leuiticus doth amongst other things declare what is ment by the eating of holye things by ignoraunce And what is ment by the fift part that Moses commaunded to be added to the holy thing eaten by ignoraunce and giuen to the Priest into the sanctuarie with the holy thing that was eaten by ignoraunce Of what antiquitie this Isychius was and how worthy credite his writings are I finde none so good testimony as in Iohannes Tritemius sometime Abbot of Spanheimens who saith that he hath read this worke of his He himselfe in the preface of his booke sayth that of necessitie the interpretation must be drawne to the Anagogicall sense Whereby it is manifest that his opinion was that such places of the booke that he doth expounde Isychius to much giuen to the Anagogical sense as had any difficultie in the litterall sense must be so drawne to the Anagogicall sense as though there were no litterall sense to be obserued in them Which is contrarie to the rule of all good interpretours whose care is alwayes to haue an especiall regarde to the letter Whereof this common saying springeth Maledicta glossa quae corrumpit textum Curssed is the glosse that doth corrupt the text And that it may appéere that he is of that minde in déede consider his wordes which are written not much before that which you doe cite where he saith thus Quomodo cius quod iam comedit consumpsit addere quis quintam potest How is any man able to adde the fift part of that thing which he hath alreadie eaten and consumed In these wordes he showeth him selfe to be within the reach of that cursse that saint Hierome doth pronounce vpon all them that say that God hath commaunded any thing to be done which is not possible to be done Yea he sheweth himselfe to be a man of very small discretion that could not conceyue howe this commaundement might be fulfilled after the letter For what is more playne then to say He that eateth fiue apples of another mans shall adde a fift part and giue the same to him that ought the fiue apples that he hath eaten Will anye wise man say that it is not possible so to doe bicause he hath alreadie eaten and consumed the fiue apples I thinke not But euery wise man wil say This man that hath eaten his neighbours fiue apples must take so many of the same kinde and goodnesse that the other which he hath eaten were and adde therevnto one of the same kinde and goodnesse also and then giue those sixe apples to him that ought those that he hath eaten And why may not Moses wordes be so vnderstanded when he sayth Addet quintam partem cum eo quod comedit He shall adde the fift part with that which he hath eaten It may be that this Isychius of yours was some great Clearke but surely he hath not in this point shewed himselfe to be the wisest man As for the Anagogicall sense that he doth gather vpon this place I doe not mislike I suppose that it may well be sayde that those men doe eate the holy things by ignoraunce that doe receiue the misterie or sacrament of Christes body not knowing the dignitie and vertue thereof And where he sayth that the fift part that must be added is the wordes that Christ spake ouer the mysteries I can not but allowe it to be a good Anagogicall sense For that worde doth deliuer vs from ignoraunce and maketh vs to vnderstande that those creatures are not nowe to be vsed and considered as when we take them for the sustentation of our bodies but as mysteries and therefore those wordes doe remoue vs from the carnall and earthy consideration of them to that consideration of them that is heauenly Thus doe I lyke verie well with your Isychius for his Anagoge And whether he were the hearer of Cregorie Nazianzen or not I force not But to tell you playne what I thinke I take him not to be so auncient The antiquitie of Isychius but one that hath written since Glossa ordinaria was published For the verie same Anagoge is there and yet not cited out of Isychius And you know that that Glosser doth alwayes note the names of those auncient fathers that minister him any matter But the conclusion that you make vpon Isychius wordes I vtterly mislike And I suppose that Isychius himselfe if he were lyuing could not lyke well with you for abusing his worde to such a purpose For in his preface he sayth thus Nec enim reprehendere quis Anagogae interpretationes Isychius against Watsons doings nec intellectuum cōsyderationem nec littera praesumat explanationem neque noster quispiam neque alienus Let no man eyther that is of our religion or other presume to finde fault with Anagogicall interpretations nor with the consideration of vnderstandings nor the explanation of the letter You deserue no thanks of Isychius therfore to conclude vpon his words that the words which our sauiour christ spake when he delyuered the sacramentall bread and wine must néedes be taken euen as they sound to euery vnlearned man and that therfore the sacraments be the verie body and bloud of Christ that gaue them Nowe must we sée what Chrysostome hath sayde in this matter In his .17 Homilie vpon Mathew he saith thus say you Quod sacerdos c. That thing that the Priest doth giue c. A man might maruell what moued you to seke out such suspected writings as this is when ye boast to picke out a fewe arguments that can not be deluded eyther by figuratiue speache or deprauation of words or meaning All learned men say that they knowe not who wrote those Homilies wherout you cite those words In dede Chrysostome did write .89 Homilies vpon Mathewe But this .17 that you cite is none of them Neither are these nor any like words found in any of those .89 Homilies And besides this those Homilies that you picke these words out of haue in them some blasphemous doctrine As that Christ is not equall with his father and that the holy Ghost is but a minister or seruant to Christ Yea and in the eleuenth of those Homilies you shall finde that the Aucthor thereof is flat against you For he saith thus Si ergo haec vasa sanctificata ad profanos vsus transferre sic periculosum est in quibus non est verum corpus Christi Watsons owne Chrysostome against Watson himselfe sed mysterium corporis Christi continetur quanto magis vasa corporis nostri quae sibi deus ad habitaculum preparauit non debemus locum dare Diabolo agendi in eis quod vult If it be so daungerous a thing therefore to translate to a prophane vse those vessels that be sanctified wherin the
Christ is no charmer Not to charme out the substaunce of bread and to charme in the substaunce of Christ vnder the accidents of bread as you teache but that as by naturall order the generation of mankinde is continued according to the first voyce so the inuisible graces that were promised by the death and bloud shedding of our sauiour Christ are by the sacramentall vse of those creatures according to his commaundement continually preached to our senses and by fayth receyued into our soules And where as you say that some of vs haue sayde that euery man and woman may consecrate you must name them that haue so said or cite the words that such haue written else wil men say that you doe belye vs that you might well haue spared the wordes of Arnobius which you do cite affirming that we did neuer read them But whether we haue read the wordes of Arnobius or not it may séeme that you did neuer vnderstand them For if you had you would not haue translated so and then for so and as nor consecrate for conficere But you would haue sayde What is so excellent as to go thorowe with the ministration of Gods sacraments And what is so pernicious as if the same be done by that man that hath taken no degrée of priesthood The purpose of Arnobius in this place is to proue that the presumption to doe contrarie to Gods commaundement The fruites of presumption is it that maketh the actions of men which otherwise are good to be excéeding euill For what sayth he is so holy a thing as to receiue the communion of Christ And what is so wicked as if one that is not baptised receiue the same And what can be more pernicious then that a man that is not called to the office of ministration should take vpon him to minister the sacraments of Christ I thinke you be not able to proue that any of vs hath eyther spoken or written to the contrarie of that which Arnobius teacheth in this place You can not therefore iustly say that we doe erre eyther in the time or person For we holde that when the congregation of Christ assembled togither doe by the mouth of their leafully called minister giue thankes to God for the death and passion of his sonne Christ and according to Christs holye institution take bread and wine to deuide it amongst them in remembraunce of his death and passion then is that consecration that Chrysostome speaketh of wrought by Christ himselfe that first did institute this holy mysterie and willed his Church to vse the same in his remembraunce till his comming againe As touching the holynesse of creatures De Peccatorum merit remis libro 2. Capit. 26. we say as Austen doth in the place that you doe cite Non vnius modi est sāctificatio c. Sanctification is after moe sortes then one For I suppose that such as be yet but learners of christen religion are after a certain peculiar maner sanctified by the signe of Christ the prayer of the laying on of handes And that thing which they doe receyue although it be not the body of Christ yet it is holy more holy then is the meat that we are fed withall bicause it is a sacrament The same Apostle also hath sayde that the verie meates wherewith we are fed for the necessitie of the sustayning of thys lyfe are sanctified by the worde of God and prayer which we vse when we are about to refreshe our bodies Here let the indifferent reader iudge howe faythfully you haue handled this place of Austen First you leaue out the first part of the sentence that might giue light to the vnderstanding of Austens meaning And where Austen sheweth that the thing that the learners of christian religion doe receyue is holy bicause it is a sacrament you passe ouer that A homely shift with other wordes that might sounde somewhat against your purpose and knit vp the matter with these wordes which also is sanctified by the worde and prayer And make your hearers thinke that your maner of dealing holy bread was vsed in saint Austens time you translate this worde Quod. Holy bread Saint Austens meaning is to declare that as there is holynesse in creatures by such meanes as God hath appointed for the sanctifying of his creatures so is not their holynesse alyke but one is more holy then another The learners of Christen religion were holy Degrees of holynesses yet not so holy as were those that being fully instructed were baptised So the bread which they receyued in token of the loue that those which were alreadie baptised did beare towardes them was holy for as saint Austen sayth it was a sacrament that is an holy signe yet was it not so holy as that sacramentall bread which christians did according to Christes institution deuide amongst them And yet it was more holy then the common bread that is made holy when we praye before we take it for the sustinaunce of our bodies The other holynesses also that you speake of we denie not Neyther doe we denie that the sacraments of God be holy Watson ouerthroweth that before he did builde bicause they be instruments c. But here I must note that you doe in this place ouerthrow that which you haue so greatly laboured to builde For you doe here make the sacraments but as instrumentall causes of holynesse where as you haue before stoutly affirmed that they be in déede the efficient causes of wonderfull holy effectes But as one that had ouerslipt himselfe you correct your selfe somewhat subtilly affirming that aboue all the sacrament of the aultar is holy c. Where fearing least you should not commend it ynough August ad Dardanum you fall into that inconuenience that S. Austen did warne Dardanus to shunne Cauendum est enim c. We must take héede that we doe not so affirme the Deuinitie of the manhoode that we take away the truth of the body You saye that the sacrament of the aultar must néedes be holynesse it selfe bicause the Godhead is by vnitie of person annexed to it For say you whatsoeuer thing is in God is God also So that by this doctrine the manhoode of Christ is so confounded with the Godhead that it is cleane consumed and become God contrarie to that which the true Catholike Church doth confesse with Athanasius 1. Timoth. 2. And we haue no man Christ to be our Mediator as saint Paule writeth and so consequently no saluation by Christ This consequent must néedes folow vpon that which you teach in your sermon and can not be auoyded by any figuratiue spéeche or such like cauillations WATSON Diuision 31. The same Chrysostome in his Epistle to Innocentius Byshop of Rome wryteth of the maner of the persecution in his time not vnlyke to this of ours Chrysost Epist ad Innocentium Nam sanctuarium ingressi sunt milites quorum aliquos
is able to sing except such as be in the kingdome of the Church which is the kingdome of the father This bread did the Patriarck Iacob desire to eate saying If the Lorde God shall be with me and shall giue me bread to eate and apparell to couer me withall And then he concludeth his aunswere with these wordes Quotquot autem in Christo baptizamur Christum induimus panem comedimus Angelorum audimus Dominum praedicantem Meus cibus est vt faciam voluntatem eius qui misit me Patris vt impleam opus eius Faciamus igitur voluntatem eius qui misit nos Patris impleamus opus eius Christus nobiscum bibet in Regno Ecclesiae sanguinem suum So many of vs as be baptised haue put on Christ as a garment and doe eate the foode of Aungels and doe heare the Lorde preaching thus My meat is to doe the wil of that father that hath sent me that I may fulfill his worke let vs therfore doe the will of that father that hath sent vs and let vs fulfill his worke and Christ will drinke his owne bloud with vs in the kingdome of the Church Now if you be not obstinate you must néedes confesse that Hierome meaneth nothing lesse then to teach that Christ did after such sort as you holde eate his owne fleshe and drinke his owne bloud But that he did it by doing the will of his father and performing his worke And Chrysostome also if you would vnderstand his meaning aright would teache you another meaning of Christes doing then that which you gather His words be these Chrysost in Math. ho. 83. Hac de causa desiderio desideraui c. For this cause haue I greatly desired to eate this passouer with you that I might make you spirituall He himselfe also did drinke of the same least they hearing those wordes should say What doe we drinke bloud and eate fleshe And should therfore be troubled in minde For euen when he did before speake of those things many were offended euen for the wordes onely Least the same thing therefore should happen then also he did it first himselfe that he might enduce them to be partakers of the mysteries with a quiet minde But what Will you say that the olde passouer was able to doe this also No. For he sayde doe this that he might leade them away from that Furthermore if this passouer doe worke remission of sinnes as it doth in déede then is the other vtterly of none effect But euen as in the olde passouer so in lyke maner here he hath left vs a benefit by gathering togither the memorie of the mysteries and therby bridling the mouths of the heretiks For when they say how doth it appéere that Christ was offred and many other misteries then we alledging these things do stop their mouths For if Iesus did not die whose pledge and signe is this sacrifice Thus you sée what great care he had that we should alwaies kepe in memory that he died for vs. Thus far Chrysostome in the place that you cite Here it is manifest that Chrysostome goeth not about in this place to teache that Christ did drinke his owne bloud but that he did drinke of the Cup of the newe passouer whiche he called his bloud as the Lambe was called the passouer that his Apostles might not haue occasion to thinke so grossely as you teache That is that he hadde turned the substaunce of the Wine into the substaunce of his bloud The purpose of Christ in drinking before his disciples and woulde giue it them to drinke contrarie to the lawe which did forbid them the eating of any thing in the bloud therof But he did drinke therof before them that they might thereby know that it was not bloud but wine which he would haue them to drinke in the remembraunce of his death and bloud shedding as the passouer was eaten in the remembraunce of the peoples deliueraunce in Egypt And further to bring them from the obseruing of the old passouer which was ended in him And to arme them against those Heretikes that would deny that Christ died for the sinnes of the world That this is Chrysostomes minde doth plainely appéere in those wordes of his that I haue before written taken out of the same Chapter that you cite As for his maner of speaking in calling the wine his bloud I haue sufficiently written in the former part of this aunswere It is playne therefore that you doe open wrong to Chrysostome in that you would enforce him to help you to maintaine your straunge Paradox of Christes eating of his owne fleshe and drinking of his owne bloud which I suppose neuer any learned or wise man would maintaine as you doe As for the wordes that you cite out of Euthymius and Isychius are sufficiently aunswered in this that I haue written for aunswere to that which you haue cited out of Chrysostome For they both séeme to haue taken out of him all that they write of this matter The descant that you make vpon this playne song saying Descant without good playne song By this fact of Christ we may learne c. might well haue bene spared till you had founde a better playne song to descant vpon For hitherto you haue not proued that Christ did eate his owne flesh and drinke his owne bloud eyther figuratiuely spiritually or really which you call sacramentally And here I must note one pretie point of descant which you doe vse when you say that if we say that Christ did beleue then it foloweth that he was not God So that by this descant eyther Christ must be no man or else he must be an Infidell You are so fearefull to fall into the heresie of them that denie Christ to be God that you fal into the contrarie denying him to be man And so is the prouerbe verified in you Incidit in Scyllam qui vult vitare Caribdim He that is desirous to escape the gulfe on the one side falleth vpon the rocks on the other side But how say you to the wordes of our sauiour Christ written by saint Marke Marc. 13. Hebr. 2. 4. De die autem illa vel hora nemo scit neque Angeli in caelo neque filius nisi Pater Of that day or houre no man knoweth neyther the Aungels in heauen nor the sonne but the father Christ in his mans nature must be lyke vnto vs in all pointes sinne onely excepted But nowe for the reall presence of Christ in the sacrament you haue founde a place in Chrysostome Chrysost hom de Saul Dauid that will not be well auoyded eyther with figuratiuely or spiritually and therefore you conclude that our best way were to yéelde to that which you hold for truth c. But let vs consider the words of Chrysostome in that place He saith thus Non contigit Dauid c. It neuer chaunced to Dauid to tast of such a sacrifice
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
Ergo this sacrament is the reall and naturall body and bloud of Christ and not eyther bread or wine I trow not I dare referre this to the iudgement of them that vnderstande Art But is there nothing in that Masse that maketh against you I trowe he sayth thus Confidentes appropinquamus sancto altari tuo proponentes configuralia sancti corporis sanguinis Christi tui te obsecramus te postulamus saencte sanctorum beneplacita tua benignitate venire spiritum sanctum tuum super nos super proposita munera ista benedicere ea sanctificare Presuming vpon thy mercies we drawe nigh vnto thine aultar And setting before thée apt figures of the bodie and bloud of thy Christ we doe praye and beséech thée O thou holyest of all that by thy good and mercifull pleasure thy holye spirite may come vpon vs and vpon these giftes which are set before thée and that he may blesse and sanctifie them All these wordes would your Basill haue his high Priest to speake after the wordes of consecration as you terme them wherby as much as may be done in making the body and bloud of Christ is done and yet the holy ghost must come vpon those gifts and blesse and sanctifie them yet more When you haue weighed these wordes with the other then tell me what you haue gayned towards your purpose But when he commeth to the distribution All thinges reconed more is lost then won he marreth all for he sayth that they doe all communicate And so your owne Basill ouerthroweth your priuate Masse which may so euill be spared in your holy fathers Church Ambrose calleth it Gratia Dei. The grace of God not accidentall Ambrose De obitu Fratris c. In mine aunswere to the ninth deuision of this Sermon I haue noted of what authoritie Erasmus doth thinke those works to be that are conteyned in the thirde Tome where these wordes that you cite should be He sayth that he is out of doubt that they be all counterfayted and set forth in Ambrose name for there is no whit of Ambrose vayne in them Besides this I meruaile that you are not ashamed when you haue reported a lie to dubbe it with another of your owne saying that Ambrose doth cal the sacrament by the name of the grace of God Were it not for troubling the reader with to much of your folly I would let him sée the whole fable in wryting and referre the iudgement euen to your dearest friendes that haue not lost the vse of their reason Chrysost in 1. Cor. 10. But to make vp the matter withall you haue sought out one place of Chrysostome which doth enforce you to crye out and say Oh with what eloquence doth he vtter this matter Heare but this one place If a man should aske you what matter it is that Chrysostome doth with such eloquence vtter you must say the reall presence of Christ bodie and bloud in the sacrament and that the sacrament is neyther bread nor wine But what one worde hath Chrysostome in that place to proue this His words being taken wholy together are these Quemadmodum frigida accessio periculosa est ita nulla mysticae illius Caenae participatio fames est interitus Ipsa namque mensa animae nostrae vis est nerui mentis fiduciae vinculum fundamentum spes salus lux vita nostra Si hinc hoc sacrificio muniti migrabimus maxima cum fiducia sanctum ascendemus vestibulum tanquam aureis quibusdam vestibus vndique contecti Et quid futura commemoro Nam dum in haec vita sumus vt terra nobis caelum sit facit hoc mysterium Ascende igitur ad Caeli portas diligenter attende Imo non Caeli sed Caeli Caelorum tunc quod dicimus intueberis For euen as a colde comming to the Lordes table is perillous so not to be partaker of the mysticall supper at all is famishment and death For the table is the strength of our soule the sinewes of our minde the bonde of our confidence or sure trust our foundation hope health light and our lyfe It we shall depart hence being armed with this sacrifice we shall with great boldnesse ascende vnto the holy entrie as apparailed on euery side wyth certaine garmentes of Golde And why doe I speake of things to come For euen whylst we be in this lyfe this mysterie doth make the earth to be an heauen vnto vs. Go vp therefore to the gates of heauen and marke diligently Yea not to the gates of heauen but of the heauen of heauens and then thou shalt behold those things that we speake of Here you may sée what it is The ende of Chrysostomes Eloquence that Chrysostome mindeth to set forth by this elequence that he vseth He that will beholde the things that he doth so highly extoll must in spirite go vp to the gate of the heauen of heauens euen into the thirde heauen into which saint Paule was rapt in which he learned things that he could not vtter with his tongue The Lordes supper being rightly vsed of vs doth lyuely set forth vnto vs yea vnto oure senses the Lorde Iesus himselfe which is the strength of oure soule the sinewes of our mind c. This can we not liuely sée vnlesse we doe in spirit ascend to the gate of the heauen of heauens c. But when you will proue your purpose then all that the fathers haue eyther written or spoken to stirre vp their hearers or readers to heauenly contemplation must néedes be playne spéeches and applyed to prooue your grosse opinion of the reall presence of Christ in the sacrament They must néedes say that they neyther vse figure nor spirituall meaning And where Chrysostome doth in an other Homily call the sacrament by these names Rex Caeli Deus In Epist ad Ephes ho. 3. Cyril li. 4. Capit. 17. August Epist 163. Christus as you say The king of heauen God Christ you may thinke your selfe aunswered alreadie And so may you for that which you doe here cite out of Cyrill and Austen But I maruayle much that you could not sée what Chrysostome wryteth against the staryng and gaseing presence of your good people at your Popishe Masse wherein your priest doth eate and drinke vp all himselfe and giueth none any part with him Quisquis mysteriorum consors non est sayth Chrysostome impudens improbus astat Whosoeuer is not partaker of the mysteries is as a shamelesse and wicked man presente at the ministration But what should I trouble the reader any longer in so plaine a matter The fathers haue not disceyued you by calling the sacrament of Christ by so glorious and high names but you haue disceyued your selfe by drawing their figuratiue and Rhetoricall maner of spéeches to playne and grammaticall maners of speaking and their spirituall meanings to your carnall and fleshely meaning And as you haue disceyued your selues so you
they doe receyue by the inferiour ministers the leauened bread that we haue consecrated that they should not iudge themselues to be separated from our communion especially in that day There popes doings condemned by one generall counsell Thus if De Orbellis and you saye true a generall counsell hath condemned thrée Popes for heretikes Alexander Leo and Innocent but you are not able to proue this heresie nor them heretikes in this point The thirde sorte of heretikes that you speake of were called Aquarij water drinkers Against these did Cyprian and Chrysostome wryte c. But what is thys to vs we are no water drinkers But we are of that sorte that myngle no water with the Wine against whome Theophilactus wrote His wordes are these Confundantur Armenij qui non admiscent in mysterijs aquam vino Non enim credunt vt videtur quod aqua ex latere egressa sit quod admirabilius sed sanguis tantum Confounded be the Armenians which doe not in the mysteries mingle water with the wine For as it séemeth they beléeue not that water came forth of the side which is more marueilous but bloud onely It séemeth that Theophilact wysheth confusion to the Armenians because that they in refusing to mixe water with wine did séeme to denie the truth of the hystorie but we are farre ynough from that suspition We beléeue that both bloud and water did issue out of Christes side Neyther doe we denie but that water may be mixed with the wine But that the wine alone is not the due matter of the sacrament None hath or can proue the necessitie of mixing water with the wine because there is no water mixed with it neyther hath Theophilact nor any other hitherto sufficiently proued neyther are you or any of your sort able by scripture to proue We reuerence the auncient fathers and all other that of later time haue written of matters of religion in the feare of God but we haue not sworne to beléeue whatsoeuer they saye without profe by scriptures neither do they desire credite wtout such profe There were other heretiks Hist trip lib. 7. ca. 11. that denyed the effect of the Sacrament as Messaliani who as it is written by Theodoretus sayde that the heauenly foode whereof oure Lorde spake he that eateth my fleshe and drinketh my bloud shal liue euermore did neyther profite nor hurt any man Nestorius also the pernicious heretike and Archebyshop of Constantinople destroyed the vertue of the sacrament Theophilactus Capit. 10. ad hebr as Theophilactus wryteth for that hee graunting Christes verie fleshe to bee really and truely present in the sacrament denied that fleshe being receyued into oure bodies to be the proper fleshe of Gods sonne and therefore to haue no vertue to giue life to oure mortall bodies and this heresie was condemned by the generall counsell holden at Ephesus As touching the denying of the effect of the sacrament CROWLEY I haue sufficiently spoken in the aunswere to your former sermon The Messalian heresie we neuer held August De sacramentis fidelium But with saint Austen we beléeue and teache that who so is partaker of that meate that Christ spake of when he sayde he that eateth my fleshe drinketh my bloud lyueth for euer can not but haue euerlasting life thereby And that they which doe receyue the sacrament thereof vnworthily doe eate and drinke their owne condemnation Theodoretus therefore in accompting those men for heretikes hath done but as we would haue done if we had bene in his dayes and as we doe nowe in allowing that which he hath done therein But in one point me thinketh that these men were very like you and your sort The Popish Priestes like the Messalians for they disalowed the labour of the handes as euill and gaue themselues to ydlenesse and sléepe and called the phantasies of their dreames prophecies Looke in your Legenda aurea and other such bookes and you shall sée that your sort are not farre vnlyke those Messalians The heresie of Nestorius is farre ynough from vs. For we confesse and teache that Christ is both perfite God and perfite man And that both those perfite natures Theophilactus in .10 ad hebr are knit togither in one Christ vnseparably How he destroyed the vertue of the sacrament you say Theophilact doth tell vs. Speaking of the Nestorians he sayth Vteris hoc loco etiam aduersus Nestorianos Nam illi exiguum hominem estimantes Christum sanguinem eius communem id est prophanum censuerunt neque quicquam à reliquis habere discriminis Thou mayest vse this place also against the Nestorians For they estéeming Christ to be but a man of smal reputation supposed his bloud to be common that is to say prophane not hauing in it any thing at all whereby it differeth from the rest How iustly you doe of these wordes gather that Nestorius did graunt that the verie fleshe of Christ is really and truely in the sacrament c. Watson sucketh out the dregs of olde wryters I referre to the iudgement of all indifferent readers But it is your maner to suck out the dregges of euery writer that you meddle with And if you can finde none such as you would yet you wil so iumble togither some part of his cléere and wholesome lycour that at the first sight it may séeme to be as filthy dregges as is to be founde in any of the Popes vessels If you had not minded to make the world beléeue that we be stuffed with all these heresies you might haue spared a great deale of your labour in making mention of these condemned so long before and not holden nor taught of vs against whom you speake and wryte neyther directly seruing to the purpose that you séeme to haue in hande WATSON Diuision 14 Epiphanius Anacephaleosi And where as this sacrament can not be consecrated but by a Priest there was an heretike called Zacheus condemned as Epiphanius wryteth because he woulde pray with no man but alone and therefore without reuerence and authoritie did handle the holy misteries and being a laye man did impudently order and vse them Also certaine heretikes called Anthropomorphitae denied the reseruation of the sacrament saying that Christes body remayned there no longer then it was in receyuing Of whome Cyrillus wryteth thus Cyrillus ad Calosirium Dicunt mysticam benedictionem si ex ea remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse sed insaniunt haec dicentes non enim mutatur Christus neque sanctum eius corpus discedit sed benedictionis virtus vinifica gratia continuo manet in illis They say that the mysticall benediction which as the sacrament is not profitable to the sanctification of the receauer if there remayne any thing of the sacrament to the next day But they be starke madde that say so for Christ is not chaunged nor yet
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
sacrifices were proper to the olde lawe so there must of necessitie be one sacrifice proper to the newe testament seing there is but one God c. I haue sufficiently aunswered in mine aunswere to the tenth deuision of your former Sermon where you haue touched it as you say here And when you say that to the vnperfect lawe there succéedeth a perfect lawe c. it séemeth that you haue forgotten that which you sayde before in the .xx. Watson forgetteth hys last sayings deuision of this Sermon where you affirme that the sacraments of the olde lawe did conferre grace Ex opere operando by the worke that was then to be wrought and nowe you say that they were but figuratiue and not effectuall working sacraments and therfore such must succéede them When you shall proue that Moses his lawe and the sacraments thereof be an vnperfect lawe and vnperfect sacraments then will I allowe your similitude But so long as you shall not be able to proue any imperfection in eyther of them I wil reiect your similitude as foolishe and vayne Galath 3. I knowe that the lawe could bring nothing to perfection because it was not ordeyned to that ende to bring things to perfection Rom. 10. Christ is the perfection of the lawe but as saint Paule wryteth to leade vnto Christ And Christ is the perfection and end of the law That is to say Christ maketh those perfect whome the lawe with the sacraments and ceremonies thereof doe bring vnto him And so that sacrifice that Christ offered once for all is the ende and perfection of all the sacrifices of the olde lawe which is no more all one in substaunce with the sacrifices of the olde lawe that you speake of then the shadowe of any bodye is one in substaunce with the body it selfe Law sacrifice priesthood c. be relatiues and as saint Paule sayth when the priesthood is translated the lawe must also be translated But what maketh this to your purpose to proue that there must néedes be in the new lawe such a sacrifice priesthood and altar as you imagine Is it not sufficient that we haue such a sacrifice Rom. 12. 1. Peter 2. Apoc. 6. priesthood and altar as Paule Peter and Iohn speak of Must we néedes haue such a priesthood sacrifice and altar as the Popes Antichristian Church hath deuised and maintaineth You must proue it more substantially before any that is eyther learned in the scriptures or godly wise will beleue you A perfect and contynuall lawe requireth a perfect and continuall sacrifice as you say and shall not that reasonable seruing of God that saint Paule speaketh of in the place that you haue taken for your theme be as perfect and contynuing a sacrifice Rom. 12. Rom. 3. as the lawe of fayth is a perfect and contynuall lawe I thinke there is none that vnderstandeth what christian religion is but the same will consent to that which I haue saide hereof For this cause say you our sauiour Christ did in his last supper institute c. you tell vs here of two seuerall vses of the sacrament of Christs body and bloud One is that it should be receyued of vs. c. This you confirme with a note in the mergine 1. Cor. 11. It is true that Paule teacheth that doctrine there Paules doctrine not so grosse as Watsons euen as he himselfe had learned of the Lorde but not in such grosse maner as you doe teach in these two fine Sermons He teacheth there that our sauiour christ did ordain that this holy sacrament should be receiued of christians in the remembrance of his death passion that being so receiued of vs it is a foode that doth nourish vs in spiritual life Otherwise it is a cōdēnation to the receiuers As for the other vse which you say is to be offered in remembraunce of Christes passion you go about to proue by doe this in my remembrance And then very well you say that you haue but simply declared it without euident proofe It had bene good that you had delt simply not so subtilly as to cite the words of Christ in such sort that it might séeme Watson dealeth not simplie that he had giuen commaundement that the sacrament of his body should be offered in sacrifice where as it is manifest by the circumstaunce of the place that he commaunded the sacrament to be receiued in the remembraunce of his death and passion But your onely assertion without proofe is sufficient to perswade an obedient Catholike c. Watsons obedient Catholikes You accompt for obedient Catholikes such onely as will captiuate all their senses and beléeue all that you say and doe to be good and godly and folow you whether soeuer you leade them though they sée plainely that you go before them into the bottomlesse pit of hell Wel let vs sée nowe how you can conuince by arguments those that will not obediently say white is black light darkenesse and good euill for such you call heretikes that denie the Church and impugne the doctrine and determination of the same WATSON Diuision 22 But to our purpose that the oblation of Christes body and bloud in the Masse is the sacrifice of the Church and proper to the new testament I shall proue it you by the best arguments that we haue in our schole of diuinity that is to say first by the institution of our sauiour Christ then by the prophecy of Malachy the prophet thirdly by the figure of Melchisedech in the olde law and this shall I doe not expounding the scriptures after mine owne head but as they haue bene taken from the beginning of the most auncient and Catholike fathers in all ages 1. Cor. 11. This sacrifice was instituted by the commaundement of Christ saying to his Apostles do this in my remembrance Our new men laugh at vs where we say that this commaundement of Christ doth proue the oblation of the sacrament But we pittie them that set so light by that they are bounden to beleue and can not disprooue seeming euidently not to regarde and way the fact of Christ and their obedience to his commaundement When Christ sayde doe this by this worde this must needes be vnderstanded all that he did concerning the institution of this sacrament Let vs now see what Christ did First he did cōsecrate his precious body bloud by blessing the bread saying this is my body this is my bloud for if this consecration be not comprehended vnder this worde Hoc this then haue we no commaundement nor authoritie to consecrate this sacrament so should we be vsurpers to doe that thing we haue no warrant to shewe for vs in holy scripture But without doubt this is so plaine that we nede say no more of it except we should vtterly denie this sacrament and the whole ministration of it which I think no man doth Secondarily Christ did offer that he did consecrate which appeareth
by these his wordes This is my body which is giuen for you And although this oblation may be proued sufficiently otherwise yet to my simple iudgement there seemeth to be no light argument in this worde Datur is giuen for seing the scripture sayth it is giuen for vs and not to vs as Zwinglius and our great Archebishop his Disciple would haue it we must needes vnderstande by giuen for vs offred for vs so that in this place and many other to giue is to offer And although it be true that Christ was giuen and offered for vs to the father vpon the crosse the next day folowing yet because the worde Datur is in Greeke in all the Euangelistes where it is expressed in the present tense and also euery sentence is true for the time it is pronounced therefore me thinke I may certainely conclude because Christ sayth datur pro vobis is giuen for you that euen then in the supper time he offered his body for vs to his father Thirdly Christ did deliuer to his disciples to be eaten and dronken that he had before consecrated and offered Math. 29. and this appeareth by his words Take eate and drinke ye all of this The first and the thirde which be the consecration and receauing be out of all controuersie confessed of all men The second which is the oblation is of late brought in question which I haue partly proued by the plaine words of scripture as it seemeth to me so that I may well reason thus Christs action is our instruction I except his wonderfull workes and miracles specially when his commaundement is ioyned vnto it But Christ in his supper offred himselfe verily and really vnder the formes of bread and wine after an impossible maner and commaunded vs to doe the same till his second comming me thinke therefore that the Masse we doe and ought to doe sacrifice offer Christ vnto his father which oblation is the externall sacrifice of the Church and proper to the new testament CROWLEY The best arguments of the Popes diuinitie schoole Nowe to your purpose c. you will proue by the best arguments in your diuinitie schole that Christs body and bloud offered in the Masse is the sacrifice of the Church c. And as it appéereth the best arguments of your schoole are these thrée The institution of Christ the prophecie of Malachie and the figure of Melchisedech Well I trust the reader shall in that which foloweth sée howe well you doe performe your promise Doe this in my remembraunce sayth Christ that is offer vp this in my remembraunce say you and except you be deceyued Christ hath in these words instituted the sacrifice of the Masse Your newe men you say doe laugh at you c. And you doe pittie them c. Bilyke you haue a delight to be laughed at for you haue in the wordes folowing giuen more occasion to be laughed at as shall appéere in this aunswere Watsons pittie Luc. 23. Your pittie is much like that which was in the women of Ierusalem when they wept to sée the miserable estate of Christ which was condemned to die being an Innocent Watson will make his newe maysters laugh When Christ sayde doe this c. All that Christ did must néedes be vnderstanded by this worde this and therefore you will sée what Christ did First he consecrated his precious bodye and bloud c. Might not your new men thinke you iustly laugh at you when you alledge that for your purpose that maketh most against you doe this sayth Christ What shall we doe say you Take bread saith Christ And when you haue giuen thanks breake it and distribute it and eate it for it is my bodye Then take the cup and when ye haue giuen thankes drinke ye all of it for it is my bloud of the new testament which is shed for manye for the remission of sinnes Thus farre according as Mathewe wryteth What ground haue you in these wordes for the institution of the Masse He doth not say prepare you ministring garments of a straunge fashion Neyther doth he bid you make those garments holye He speaketh no word of your halowed aultare Superaltare Cup or Corporasse cloth He maketh no mention of your thinne stertch cake nor of myxing water with your wine He hath no worde of your manifolde crossings turnings and halfe turnings with the rest of the Apishe toyes whereof your Masse doth consist But he tooke bread and wine What Christ did at his last supper such as the present occasion did offer And he gaue thankes to his heauenly father and did presently distribute the same to those Disciples of his that were then present commaunding them all to eate and drinke thereof in the remembraunce of his death and passion as often as they should thinke it méete by a sacrament to celebrate the remembrance thereof Assuring them that in so doing they should be partakers of his body and bloud to the nourishing of their soules and bodies to euerlasting lyfe Here is a playne institution of the holye communion of the body and bloud of our sauiour Iesus Christ but for your transubstantiating consecration that you vse in your Masse here is no warrant at all By your owne iudgement therefore your Antichristian Clarkes are but vsurpers hauing no warrant in the worde of God to shewe for your doings in this point The matter therfore is not so playne on your side as you would haue men thinke it to be The lyke foundation you haue founde to builde your oblation vpon Christ hath sayd Which is giuen for you And to your simple iudgement there séemeth no little argument in this word Datur is giuen c. And therfore you conclude that Christ did at his last supper euen in the supper time offer his body for vs to his father Mathew and Marke make no mention of this Datur Mat. 26. Mar. 14. that you builde vpon Bilyke therefore it is not so great a matter as you would make of it For if the church can haue no sacrifice but that which is builded vpon Datur it is to be thought that Mathew and Marke knewe nothing of the Church sacrifice But in Luke you finde Quod pro vobis datur which is giuen for you not to you as Zwynglius and Cranmer his Scholer would haue it You conclude therefore that giuen for vs must néedes signifie offred for vs. So that in this place and many other but you name not one to giue is to offer Many places but none named And because all the Euangelistes haue it in the Gréeke expressed in the present tense c. you thinke you may certainely conclude because Christ sayth Datur pro vobis is giuen for you that euen then in the supper time he offered his body for vs to his father First I must say vnto you that when you shall shewe vs those places wherein to giue is to offer then we will weigh them
is ment that Christ voluntarily did offer himselfe to the death suffring the Iewes to kill him whome he might haue withstanded but to our purpose It is plaine that beside the bloudy oblation vpon the crosse and also beside the figuratiue oblation of himselfe in the paschall lambe he also did offer himselfe mistically in the celebration of the sacrament which is the very point that we go about to prooue and is manifestly proued by this auncient author Damascen sayeth In noctè in qua seipsum obtulit Damascenus li. 4. Cap. 14. testamentum nouum disposuit In that night when he offered hymselfe he did ordeyne and institute the newe Testament Marke that he sayth he offered himselfe in the night the oblation vpon the crosse was in the midde day which is a distinct offering from that in the night And Theophilactus sayeth Tunc immolauit se ipsum ex quo tradidit discipulis corpus suum Theophilactus in Math. Cap 28. It is manifest that then he offered himselfe when he deliuered to his disciples his body teaching vs that Christ in his misticall supper offered himselfe to his father To this saint Augustine beareth witnesse wryting thus Vnde ipse dominus etiam quos mundauit à lepra ad eadem sacramenta misit August de baptismo li. 3. cap. 19. vt offerrent pro se sacrificium Sacerdotibus quia nondum eis successerat sacrificium quod ipse post in ecclesia voluit celebrari pro omnibus illis For which cause our Lorde himselfe sent them whome he had made cleane from their lepre to the same sacraments of the olde Testament that they should offer to the priestes a sacrifice for themselues bicause as yet that sacrifice did not succeede to them which Christ would haue celebrate in his Church in stede of all them Way these wordes well and ye shall perceaue that they can not be vnderstand of the sacrifice of Christ vpon the crosse which was but once offered and can not be continually celebrate and vsed of the Church nor yet of the sacrifice of thankesgyuing which succedeth not the other but was before and with the other and therfore they proue playnely that thys one sacrifice of the new Testament that succedeth the multitude of the olde sacrifices is onely the sacrifice of Christs body and bloud in the blessed Masse which he hath ordeyned to be daylie frequented in his Church to the worldes ende Dionisius Ariopagita Specul cap. 3. What should I alledge moe authors Will ye yet heare one of the eldest I meane Dionisius Areopagita S. Paules scholer and Byshop of Athens he wryteth thus Quocirca reuerenter simul expontificali officio post sacras diuinorum operum laudes quòd hostiam salutarem quae supra ipsum est litet se excusat ad ipsum primo decenter exclamans tu dixisti hoc facite in meam commemorationem Wherefore the Byshop reuerently and according to his pastorall office after the praise and commendation of Gods workes and benefites he doth excuse himselfe that he doth take vpon him to offer that sacrifice of our sauiour which is farre aboue his degree and dignitie crying first vnto him decently Lord thou diddest commaunde saying Doe this in my remembraunce If there were no more but this one authoritie it were sufficient to proue that the priest doth offer the body of Christ which is the sacrifice of our sauiour in the Masse and that hee offereth it by the expresse commaundement of Christ saying Doe this in my remembraunce and that he offereth that thing which is farre exceeding his degree which can be nothing else but the body of Christ Therefore leauing for shortnesse of time all other authorities which with little labour I could bring in for this purpose me thinke I may well conclude that the oblation of Christes body and bloud in the Masse is the very sacrifice of the Church both by the institution of Christ declared by his expresse commaundement which we are all bounden to obey and also by his owne example in offering himselfe vnder the formes of bread and wine which wee priests are bounden to folow as the scripture which I haue alledged doth euidently proue the true sense whereof is as is recyted not priuate proceeding from mine owne braine but catholike confirmed by the consent of the Church able to proue conuince any one man that hath nothing to say to the contrary but his bare nay To proue that Christ offered himselfe in his last supper CROWLEY Ireneus lib. 4. Capit. 32. ye alledge matter out of the auncient fathers And first out of Ireneus For aunswere wherevnto I referre the reader to that aunswere that I haue made to the same text cyted in the fourth diuision of your former Sermon And for aunswere to that which you cite out of Cyprian I referre the reader to that which I haue aunswered to matter that you haue in the ninth diuision of that Sermon Cyprian lib. 2 Epist 3. cyted out of the same Epistle Isychius by the report of Iohn Tritemius Isychius lib. 2 Capit. 8. flourished in the dayes of the princes Arcadius and Honorius somewhat after the dayes of the Emperour Gratian in whose time you say he flourished But your care is to cause him to séeme as auncient as may be But if you had read him thorow and weighed him well you would neuer haue cited him for your purpose For he doth in many places make manifestly against you In the place that you doe nowe cite Papisticall libertie vsed by Watson you doe vse your olde slight That is you leaue out that which goeth before and that which foloweth and should shewe the meaning of the wryter And bicause Secundò séemeth not to giue you that auauntage that you desire to haue you are bolde to thrust Deinde in place thereof saying thus Et deinde sicut ouem c. Where the Author hath Et secundo c. But that the reader may be able to iudge of the Authors meaning I will let him sée those wordes that you haue so slylie slipped ouer His wordes be these Nihil autem ad perfectum duxit lex subintroductio autem maioris spei quae data est in hac nos spe constituit Veruntamen sacrificium hoc eam quae dicta est maior Spes per quam semper propinquamus ad seruiendum Deo innuit Cur autem Aries secundus hic nunc Aries nominatur Quia videlicet prius figuratam ouem cum Apostolis caenans Dominus postea suum obtulit sacrificium secundo sicut ouem ipse semetipsum occidit quod demonstrant sequentia Posueruntque Aaron filij eius manus suas super caput eius Quem cum immolasset Moses Necessariè simul cum Aaron filij eius super Caput Arietis manus imponunt quia communem caenam festiuitatis paschalis cum suis Christus discipulis celebrauit c. The lawe hath brought nothing to perfection but the
misticall Table which is the vnbloudie sacrifice Well the reader shall sée the wordes that folow immediately in the same place Thymiama verò purum appellat sacras preces quae post hostiam offeruntur Hic enim suffitus Deum refocillat Non is qui à terrenis radicibus sumitur sed qui a puro corde exhalatur And he calleth the holy prayers that are offered after the sacrifice pure incense For this swéete perfume is a refreshing to God Not that which is taken from the rootes that grow in the earth but that which is breathed out of a pure hart In mine aunswere to the ninth diuision of your former sermon I haue noted out of this same Chrysostome in his .17 Chrysost in Epist ad Heb. ho. 17. Homily vpon the Epistle to the Hebrues that the fathers vsed to cal the sacrament of the bodie of Christ a sacrifice and yet they vnderstood it to be but a remembraunce of that sacrifice that Christ offered on the Crosse once for all Of which sacrifice that same Chrysostome wryteth in this same Homily that you cite vpon the .95 Psalme saying Omnino magnus erat modo carens numerus sacrificiorum in lege quae omnia noua gratia superueniens vno complectitur sacrificio vnam ac veram statuens hostiam The number of sacrifices in the lawe was verie great and without measure which the grace that is come vpon vs doth comprehend all in one sacrifice appoynting but one true sacrifice That this is spoken of that one sacrifice that Christ did offer on the Crosse once for all is plaine by that which doth immediately folowe For he sayth Habemus autem nos in nobis ipsis varias immolationes c. And we also haue in our selues sundrie offerings which do not procéede according to the lawe but are such as be séemeth for the Euangelicall grace Wilt thou knowe these sacrifices which the Church hath when the Euangelicall sacrifice doth without bloud without smoke without Altare and other ceremonies ascende vp vnto God and what the pure and vndefiled sacrifice is Hearken to the holy scripture which doth plainly expounde vnto thée this difference and varietie The first sacrifice therefore is that which I haue spoken of before that spirituall and misticall sacrifice whereof Paule sayth thus Be yée folowers of God as dearely beloued children and walke in loue euen as Christ hath loued vs. c. What sacrifices the church offereth to God And after this he maketh a short rehersall of all those sacrifices that the Church of Christ hath to offer to God and he sayth thus Habes igitur primum sacrificium illud salutare donum secundum Martyrium tertium deprecationis quartum iubilationis quintum iusticiae sextum elemosinae septimum laudis octauum compunctionis nonum humilitatis decimum praedicationis Thou hast therefore the first sacrifice which is that healthfull sacrifice the second martyrdome the thirde of prayer the fourth of reioysing after victorie the fift of righteousnesse the sixt of almose the seuenth of prayse the eight of inward sorrow for sinne the ninth of humilitie the tenth of preaching By this it is manifest that when Chrysostome speaketh of one sacrifice that comprehendeth all the sacrifices of the olde lawe he meaneth that one sacrifice that Christ did offer in his owne person once for all And when he speaketh of those sacrifices that the Church hath to offer to God he meaneth of such as be offered without bloud without smoke without Altare and without other ceremonies He meaneth therefore nothing lesse then to maintaine your massing sacrifice August cont Iudeos The wordes that you cite out of Austen contra Iudaos make nothing for you For he speaketh there of that sacrifice that I haue here declared Chrysostome to speake of As doth right wel appéere by that which foloweth in the same booke For he sayth Accedite ad eum qui ante oculos vestros glorificatur ambulando non laborabitis ibi enim acceditis vbi creditis Come vnto him that is glorified in your presence it shall not be painefull for you to walke for you do come vnto him euen there where ye doe beleue And againe he sayth Come let vs walke in the light of the Lorde because his name is great among the Gentiles And in the place that you say you omit least ye should be tedious c. S. Austen sayth thus Incensum enim quod grece thymiama August con◠aduers legis lib. 11. cap. 20. sicut exposuit Iohannes in Apocalipsi orationes sunt sanctorum c. For the incense which in Gréeke is called Thymiama as saint Iohn doth expound it in his Reuelations are the prayers of the Saintes Least I therefore should be tedious and to curious in so plaine a matter I omitte much that might be brought against your assertion both out of Austen in the places that you haue here cited and other of his workes and also out of the rest of the fathers Ye haue heard the thing proued by the Gospell by the Prophet WATSON Diuision 25. nowe heare the proofe of the figure taken out of the lawe The Psalme sayth Tues sacerdos in aeternum secundum ordinem Melchisedech Psal 109. Thou art meaning Christ a priest after the order of Melchisedech Melchesedech was a priest of the most highest God as appeareth both by his wordes and factes in that he blessed Abraham and also receyued tythes of him whose oblation was breade and wine which he offered to God meeting with Abraham comming from the spoyle of the kings Gene. 14. As for such fond cauillations as some make for that the booke sayth non obtulit sed protulit I let passe as thinges nothing furthering their purpose nor yet hindring ours This is plaine by saint Paule that euery Bishop and Priest is ordeyned to offer sacrifice Hebr. 8. If Christ our sauiour be a Priest and that after the order of Melchisedech as the Psalme and saint Paule do witnesse Psal 109. then it must nedes folow that Christ had some thing to offer which is nothing but himselfe and to no creature but to God which he was himselfe seing euery sacrifice is that honour that is due only to God And that he offered himselfe after the order of Melchisedech which must be vnder the formes of breade and wine For that was the order and maner of Melchesedech Which kinde of offering he neuer made except it were in his last supper and for that cause and reason we may conclude that Christ in his supper did offer himselfe to his father for vs not by shedding of his bloud by death which was the order and maner of Aarons offering but without shedding of his bloud vnder the fourmes of bread and wine which was the order of Melchisedech And that this is not my priuate collection but the minde of all the auncient fathers I shall with your pacience recite their sentences Cyprian li. 2.
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
such as then lyued in monasteries The forger of this péece of worke did not remember how early dayes it was in saint Iames his time and therfore he supposed Monasteries had bene builded then It forceth not greatly what is found in those counterfaited Masses And for my part I wyll looke for no credite of those that wyll beléeue that Iames would pray for them that dwelt in Monasteries so long before any Monasteries were builded let that great learned councell report what they lust And if I shall say that neyther the Apostles nor any in their time did offer sacrifice to God then let no man credite me except I be able to prooue the negatiue which I confesse I shall neuer be able to doe What sacrifice the Apostles did offer to God For they did continually offer to God that acceptable sacrifice that God requireth of Christians which is their hole bodies and soules in his seruice But that they offered Christ to his father as you imagine that no wise man will beleue till you be able by scripture to prooue that affirmatiue which you shall neuer be able to do WATSON Diuision 34 There be other some that will graunt the sacrifice but denie that it is propitiatory for the sinnes of the quick and the dead And therefore they disalow the last sentence of the Masse Where the priest sayth graunt good Lord that this sacrifice which I haue offered to thy diuine maiestie be propitiable or a meane to obteyne mercy to me and to all for whome I haue offered it And surely these be most foolish of all for if it be a sacrifice it must needes be a propitiatory sacrifice taking propitiatorie as it ought to be taken not confounding the meaning of it by sophistrie but vnderstanding the diuerse acception of the word but these men dally and seduce the people with Amphibologies and doubtfull sayings Distinctions they admit none nor can not abide to haue the matter opened with a confuse generall saying slaunder the Church This is their priuate sophistry and yet they call other men sophisters that detect and open their collusions that diuide the sentence that men might see how it is true and how it is false For example They cry out of this that we say the Masse is a sacrifice propitiatory By the word Masse may be vnderstanded two things the thing it selfe that is offered and the act of the priest in offering of it If ye take it for the thing offered which is the bodye of Christ who can iustly denie but that the body of Christ is a sacrifice propitiatorie seing saint Iohn sayth he is the propitiation for our sinnes euer was and euer shall be and neuer cease so to be till our sinnes be ended Oecumenius in cap. 3. ad Romanos and death the last enimie be ouercomed in vs his misticall bodye and as Oecumenius sayth Caro Christi est propiatorium nostrarum iniquitatum The flesh of Christ is the propitiation for our iniquities But if by the worde Masse be vnderstanded the act of the priest and the vse of the sacrament as they would haue it then it is not propitiatory in that degree of propitiation as Christes body is but after an other sort And therefore I must diuide the worde propitiatory which is taken two wayes also First for that that worthily deserueth mercy at Gods hande and so the act the priest in offering is not propitiatorie of it selfe deseruing mercy as Christ doth Next for that prouoketh God to giue mercye and remission already deserued by Christ And so the oblation of the priest is propitiatory moouing and prouoking God to apply his mercy vnto vs. So praier is a sacrifice for sinnes as S. Iames saith Iacob 5. Oratio fidei saluabit infirmum si in peccatis sit remittentur ei The Prayer of faith shall saue the sick and if he be in sinne they shal be remitted vnto him And christ taught vs to pray thus forgiue vs our trespases as we forgiue them that trespase against vs. Math. 6.7 And also promised to giue vs that we aske in Christs name Then ye see that prayer being a sacrifice is a prouocation of God a meane to atteyne remission of our sinnes and therefore may be well called propitiatorie So is a contrite hart a sacrifice propitiatory and almose as appeared by the storie of the Niniuites and of Daniell Psalme 50. For all good workes that we doe both fasting prayer almose forgiuing of my neighbour is done for this ende to mittigate Gods anger against our sinnes and to prouoke him to haue mercy of vs for Christes merites Euen so the Masse taking it for the act of the priest is a sacrifice propitiatory for sinne Which I shal proue vnto you by the holy fathers Origen wryteth thus Si referantur haec ad mysterij magnitudinem Origen in Le. hom 13. inuenies commemorationem istam habere ingentem repropiationis effectum Si redeas ad illum panem propitiationis quem proposuit Deus propitiationem per fidem in sanguine eius si respicias ad illam commemorationem de qua dicit dominus hoc facite in meam commemorationem inuenies quod ista est commemoratio sola quae propitium faciat Deum If these be referred to the greatnesse of our misterie thou shalt find that this commemoration hath a great effect of propitiation If ye returne to that bread of propritiation which God hath set for a propitiation by fayth in his bloud and if ye looke to that commemoration of which our Lorde sayde Doe this in commemoration of me thou shalt finde that this is the onely commemoration that maketh God mercifull Cyprian Ser. de coena Doth not saint Cyprian call the sacrament hol aucastum ad purgandas iniquitates a sacrifice to purge iniquitie in what respect is it called so but for that it is offered to that ende And so is it called a medicine to heale infirmities for thys respect that it is receaued to thys ende Augu. ser 11. de sanctis Saint Augustine sayth likewise Nemo melius praeter martyres meruit tibi requiescere vbi hostia christus est sacerdos scilicet vt propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyrs to rest and be buried there where Christ is both the host and the priest that is to say vnder the aultare for this ende that they might attayne propitiation by the oblation of the hoste Marke the purpose I bring in this for which is to atteine propitiation by the oblation of the sacrifice and as he sayth in an other booke Sacrificium illud mirabile coeleste quod tu instituisti offerri praecepisti in cōmemorationē tuae charitatis mortis scilicet passionis August in Manuale Cap. 11. pro salute nostra pro quotidiana fragilitatis nostrae reparatione That maruellous heauenly sacrifice which thou hast
suffice to the rehearsall of the places By this little I haue sayde ye may perceaue after what sort it is true that the Masse is a sacrifice propitiatorie for sinne both for the quick and the dead CROWLEY When you shall shewe the names and wordes of them that graunt the Masse to be a sacrifice and yet denie it to be propitiatorie for sinnes then will I eyther condemne their folly or your false report These men you say doe disalow the last sentence of your Masse c so do I with the rest that hath bene deuised by men The vse of Distinctions and hath no ground in Gods worde Distinctions I can well away with when they tende to the opening of thinges doubtfully spoken of in the scripture but not when they tende to the maintenaunce of mans doctrine contrarie to the worde of God This Sophistrie therefore is none of mine wherefore I may be bolde to call him a Sophister that vseth distinctions to cause things that are false to séeme true as you doe in this place vse two distinctions The Masse may be taken for the thing offered in the Masse which is the bodie of Christ say you and for the act of the priest and vse of the sacrament Both the wayes it is propiciatorie but the one way it deserueth mercie and the other way it doth but prouoke God to applie his mercie These distinctions of the Masse and propitiation tend not to the opening of any thing doubtfullye spoken of in the Scriptures but to the maintenaunce of a doctrine of your owne contrary to the scriptures wherefore I can not allowe them The scripture sayth that as Moses did lift vp the serpent in the Wildernesse Iohn 3. so the sonne of man must be lifted vp that all that beleue in him should not perishe but haue euerlasting life Here is none other thing mentioned whereby Christes merites shoulde be applied vnto men but onely fayth And saint Austen sayth thus Holocaustum dominicae passionis August in Expos incho ad Rom. eo tempore offert vnusquisque pro peccatis suis quo erusdem passionis fide dedicatur Then doth euery man offer the sacrifice of Christes passion for himselfe when he is dedicated in the fayth of Christes passion It is true therefore that Oecumenius hath sayd Caro Christi est propitiatorium nostrarum iniquitatum In caput 3. ad Rom. The fleshe of Christ is the propitiation for our iniquities And the onely way to applye this propitiation to vs is by beleuing the promise that God hath made therein As appeareth by the wordes of saint Paule in that place where Oecumenius had occasion to write those wordes Where saint Paule sayth thus Iustificantur autem gratis per gratiam ipsius per redemptionem quae est in Christo Iesu Rom. 3. quem proposuit Deus propitiatorem perfidem in sanguine ipsius And they are fréely made righteous by his frée mercie through the redemption which is in Christ Iesu whome God hath set to be a propitiatour through fayth in his bloud Your distinction therefore that tendeth to a nother mediation or propitiation then this is not to be alowed amongest them that be of Christes schoole Yea the Clarkes of the Popes schoole out of whose bookes you learned your Popery will not allowe your declaration that you make vpon the seconde partes of these your distinctions Angelus sayth that the Masse is auaileable to whome so euer it please the priest to applie it by his intention In summa Angel in Missam And that the Masse is nothing else but the applying of the merite of Christes passion yea and that Respectu operis operati In respect of the work wrought by the priest in saying Masse though you by your Sophistrie would make men beleue that Opus operatum is that work which Christ hath alreadie wrought vpon the Crosse Biel Holcot Dunse and the reast of that flock be of the same mind wherefore if they were liuing they would not suffer you to passe with such a declaration of your destinction as you make here For you will haue the Masse as it is the Act of the priest to be propitiatorie none otherwise then is the prayer of the faythfull the contrition of the penitent the almose of the merciful and the forgiuenesse of the charitable which is as you say but not truely to mittigate Gods anger against our sinnes and to prouoke him to haue mercie vpon vs for Christes merites And this you offer to proue by the holy fathers Origen in Leuit. ho. 13. Origen hath sayd thus say you Si referantur haec c. If these wordes be referred to the greatnesse of our mysterie c. Here you haue thrust in the Pronowne ours and haue sayde of our mysterie because you would haue your hearers and readers to thinke that Origen ment of your Masse which you cal the greatest mysterie of your religion Where as in déede he meaneth of the misterie of the .xij. loaues that were continually vpon the table in the tabernacle before the Arke of the couenant And he calleth our sauiour Christ which is the bread that came from heauen the greatnesse of that mystery But you leaue out that péece least the writers minde should appere Craftily you créepe away with the sentence thus Si redeas ad illum panem propitiationis c. Euen as it were poynting with the finger at your little rounde wafer But Origen hath written thus Si redeas ad illum panem qui de coelo descendit dat huic mundo vitam illum panem propositionis c. If thou returne to that breade which came downe from heauen and giueth life to this worlde that bread of proposition whom God hath set to be a propisiation through fayth in his bloud c. Cypri ser De Caena And doth not Cyprian call the Sacrament Holocaustum c Of this place of Cyprian I haue sayde ynough to satisfie the reasonable reader in the aunswere to the fift diuision of your former Sermon Concerning the two places that you alledge out of Austen I wil trouble the reader with nothing more then the iudgement of Erasmus concerning the two bookes that you alledge them out of Tomo 10. Pagina 2. Of the first he sayth thus Quae sine controuersia sunt Augustini primo posuimus loco Impudentissimum figmentum sermonum ad fratres in eremo agentes in suum angulum reiecimus de quo suo loco non nihil dicemus Insunt coeteris multa parum referentia phrasim eruditionem Augustini quorum aliquot notauimus Those works which are vndoubtedlye Austens owne we haue placed in the first place That most vnshamefast lye of the sermons to the brethren that liued in wildernesse we haue cast into a corner meate for them whereof we will in their place speake somewhat In the rest there be many things that do verie little resemble the phrase and learning of
Gréeke Church doth celebrate with vnleauened bread doth sinne also as peruerting the custome of his Church It is to be wondred at that you will teach a doctrine so contrarie to Gods Vicare on earth and make so great a matter of that which he setteth so light Bylike you had not séene this before you made your sermon To such as haue sayde that some of vs haue sayd that horsebread is to good I say that vnlesse they let the world knowe who they be that so haue sayd they are shamelesse and slaunderous lyers And vnlesse you vtter that villanie that you know hath béene shewed herein you shall by my confent be ioyned with the other August in Ioh. Tract 80. De verbis Domini secund Ioh. ser 38. The forme of the sacrament we know to be the worde as saint Austen sayth speaking of baptisme Accedit verbum ad elementum fit sacramentum The worde commeth to the element and so it is made a sacrament And as the same Austen sayth in another place Est forma omnium rerum The worde of God is the forme of all things But the due and perfite pronouncing of the worde vpon the bread and wine that you speake of doth sauour to much of magicke for vs to vse or receyue Wée knowe that Christ spake those words that you reherse but that he did breath them out vpon bread and wine or commaunde that they shoulde be breathed out by his ministers sub vna prolatione vnder one pronunciation without pausing or staying as your Canon doth prescribe neyther do we know neyther can you proue The vse of wordes is to teach as I haue noted in mine answere to the .15 diuision of your former sermon not to worke woonders as sorcerers do Christ therfore in pronoūcing those words ment to teach his Disciples by them that the bread which he had broken and giuen vnto them was his bodie and the wine his bloud in such sort as they did well knowe signes to be the things signified by them Saint Austen therefore is bolde to say thus August ad Dardanum Capit. 12. Non dubitauit Dominus dicere hoc est corpus meum cum signum daret corporis sui The Lorde did not doubt to say this is my body when he gaue the signe of his body It was no rare thing with them to heare the signe called by the name of the thing signified Exod. 12. for the Lambe that they had euen then eaten was called the passing by of the Lorde because it did signifie that the Lorde passed by the first borne of his owne people and smote the Egyptians Your newe maisters therefore The newe maysters teach the old lesson doe teache you but the olde lesson if they tell you that the wordes be not pronounced wyth purpose to chaunge the substaunce of the creatures by the vertue of them but to teach the hearers that Christ hath ordeyned a liuely and effectuall sacrament to represent vnto the worthy receyuers their vnitie in him their head and that euerlasting lyfe that they receyue from him as members from their head And you are but an euill scholer that so slaunderously report of your newe maisters in whose wrytings and examples it doth appéere that they teache and vse that consecration that Christ vsed and taught We for I take my selfe for one of your newe maisters doe take bread giue thanks to God breake and deuide the bread amongst vs and eate it In lyke maner we take the cup of wine giue thanks drinke all of it And this we doe in the remembrance of Christ as he hath taught vs to do What consecration is Thus doe we consecrate not by turning the substaunce of the creatures but the vse Other consecration the vniuersall Church hath not yet agréed vpon Yea your owne schoole Doctours are yet at variance about it Some say that Christ consecrated with some other wordes before he sayde this is my body Some other say that he spake those words secretly first and consecrated by them and afterwarde vsed them to declare what he had made of the breade and wine And some thinke that the consecration is wrought by the prayers that go before And they that holde that it is wrought by the pronouncing of these words The papistes varie about their consecration doe not agrée Some say Hoc this is it that worketh all Some say Est is And some say vin The first sillable the Verbe copulatiue or the last sillable There is no such disagréeing founde in your newe maisters wrytings or examples Wherfore you are worthy to come out of a good schoole that can cary such vntrue reports out of the schoole and if euer you come in againe to be well whipt for belying your maisters For we doe not vnder pretence of maynteyning the institution of Christ destroy denie or defraude it but in a true zeale we abolishe all superstition brought in by man and vse that consecration onely that Christ vsed and taught to be vsed of hys The minister we allowe not vnlesse he be called and admitted according to the worde of God If any be vnworthy that be admitted or suffered in the ministerie the fault is not in the order that your new maisters professe to folow Popishe shauelings most vnworthy ministers but in the officers that haue the execution of the order And if it were in mine hand I would ridde the Church of a greater number of your shauelings which are most vnworthy though you thinke none worthy but such As for the saying of Arnobius we regarde it as well as you doe as may be séene by that which I haue written in mine aunswere to the .30 diuision of your former Sermon The fourth thing that you say is required in your due consecration is the intent of your minister which must be to doe as the Church doth The sure stay that the Popish consecration hath to leane to without mocking dissimulation or contrarie purpose And where this is not there is no consecration at all You haue brought your matter to a good point now your consecration may not be doubted of for it hangeth vpon the priests intent If he intend not to do as the Church doth but to huddle vp his Masse for his hyer then they that gaped for Gods body haue caught but a Waffer cake as lyght as a Butter flie And they that gaue him money to offer Christ for their friendes departed haue lost both labour and cost for Christ came not into hys clowches to be offered And whatsoeuer thing else should haue bene wrought by that Masse is cleane disappointed sauing only that the priest hath his money and the peoples folly is fed A more vncertaine thing can there not be then when all hangeth vpon that which no man can know but he only that is the doer Wise men therefore will séeke a more sure stay to leane too then your consecration can be seing it hath not a
Yet say they Christ did not receyue it alone but did communicate with his twelue Apostles whose example we ought to folow To this I say that we be not bounden to folow this example for the number but for the substance That it should bee receaued of vs is Christes example necessarie but of howe many of twelue onely of moe of fewer or of one is not by Christes example fixed and determyned Christ ministring the mistical supper of necessitie that neuer but once for this ende by his deede to institute the thing and to teach his disciples what they should do continually afterward in cōmemoration of his death must needs haue ministred it to mo then himself because in that doing he gaue them authoritie to doe the same and so made them priestes But we ministring it not for that intent to institute the sacrament and to make priestes but to receyue the spirituall fruite that commeth to vs thereby are not bounden to obserue that number but shall doe well if we receaue it eyther with other or alone You haue falsely charged vs with taking awaye the due matter c. CROWLEY And as for the leauing out of the principall verbe Est Let him be charged withall that did it Narow secking for matters to charge vs with It is like that you haue little to charge vs with when you seeke out the printers faultes and lay them to our charge and yet confesse in plaine wordes that the fault is corrected If I would haue delt to with you I might haue done it many tymes in these your sermons as may well appeare to the learned that will reade them as you set them out in print Our ministers be ordered and admitted with imposition or laying on of handes and prayer and as many ceremonies beside as may tende to edification And that which we do in the ministration of the worde and sacraments shall neuer bée iustly disproued by any of your sort to be other then the institution of Christ Our intent in doing that we doe is to imitate the Church of Christ and not the Church of Antichrist which is the Church of Rome Wee offer that oblation which both by the scriptures and fathers is accepted for the sacrifice of the newe testament And our Communion which it pleaseth you to terme bare shall on the mariage day be interteyned of the Bridegromes father The Masse hath not the marige garment when your Masse shall be turned out for lacke of a mariage garment We haue no cause therfore to be abashed still to crie vpon Christes institution which you haue and doe still in so many poynts violate and breake as appereth by that which I haue answered to that which you haue shewed proouing that which we haue to be the institution of Christ And where as you go about to render a reason and make a proufe that the Communion that we haue is not the institution of Christ saying that the vse of the sacrament is that it shoulde be receyued c. I marueil if you did not blushe when you spake it For if that be the vse of the sacrament as it is in déede howe dare you reserue it and hange it ouer your altar sometime till it be so vinewed and mowled that you must nedes burne it how dare you carie it about your stréetes in procession And how dare you fetch it out in tempests to scare the deuill withall Yea how dare you put it in a purse and hange it about your necke to preserue you from perilles And I pray you what mooued you to vse this reason against vs Nothing more against Watson then this is seing that you know that we do neuer minister it but when we haue occasion presently to distribute it so that we neuer reserue it for any maner of purpose There is nothing that maketh more against your doynges then that which in this place you alledge against vs. Take eate drinke c. And where you say that the ceremonies and rites that be vsed about the ministration of the sacrament doe not appertaine to the institution of Christ we say so to and that therefore the Church ought not to make a matter of necessitie of them but leaue them to the discretion of euery particuler congregation to vse or leaue them as they shall sée that they doe tend to theyr edification or not Watsons purpose in speaking of circūstances Much a doe you make about circumstaunces of the eating and the number of them that shall eate the tyme place c but all is to make some shewe of a libertie left to the Church to ordaine that one alone may in the presence of a multitude celebrate that sacrament and receyue it alone as commonly your Massing priestes do But it will not be For not onely the example of Christ in his last supper is to the contrary but his words in the institution also which wordes we must hearken vnto and not those circumstaunces which are not within the compasse of doe this in remembraunce of me He tooke breade gaue thankes brake it that is he deuided it amongst them and sayd take eate this is my bodie and in like maner the cup saying drinke ye all of this do this in remembraunce of me If any of them had béene so dull of vnderstanding as you shewe your selfe to be and woulde haue mooued this néedelesse question what shall we doe in remembraunce of thée Woulde he not haue sayd take breade giue thankes deuide it amongest you and eate it for it is my bodie And in like maner take a cup of wine giue thankes and drinke all of it for it is my bloud And what libertie is here left to the Church to ordaine that the priest alone may do this to himselfe in the presence of a multitude that should be partakers with him as the Apostles were wyth Christ The place that you cite out of Austen is wrested too farre out of tune For in that place he speaketh onely of the time of ministration and receyuing Whether before meats or after as appeareth by the wordes that folow immediatly after Nam si hoc ille c. For if he had tolde his disciples this that this sacrament should alwayes be receyued after meates I beleue that no man would haue altered that custome So farre of is saint Austen from confirming the priuate receyuing of your priest Wherfore you gather more of his wordes then he ment But this vauntage you haue giuen vs by the wordes of your collection that we may be bolde to saye that in your Masse there is nothing of Christes institution more then the receyuing of the sacrament The rest is ordered by the Church But you woulde faine restraine your saying to the number of receyuers and therefore you say and other rites of the receyuing You imagine We depende vpon christes commaundement that we depende altogither vpon the example of Christ in communicating with the twelue but
some part of the sacrament was reserued to be giuen them in such case Shall thys prooue that your Massing priestes doe communicate when they delyuer no part of the sacrament to any other but consume the whole themselues I thinke no wise man will thinke it This hystorie might well haue bene left amongst that great number of other that you say make for this purpose for it doth make more against the highest matter of all then for that which you alledge it for What opinion thinke you had that priest of the sacrament when he would delyuer it to Serapion his boy bid him dip it and giue it to the olde man Did he thinke that it was the very reall body and bloud of Christ and that there remayned in it neyther bread nor wine The Cautiles of your Masse doe not allowe such handling of your sacrifice The stuffe that you bring to builde vp one part of your buylding withall To builde vp a cottage you pull downe a palace doth cast downe the greatest bewtie of the hole Reseruation in some case is by this hystorie proued and adoration vtterly denied And priestly prerogatiue is shrewdly shaken also For Serapion hys boy was neyther priest nor Deacon and yet he is put in trust to carie and minister the sacrament WATSON Diuision 41 Well some will say here be doctors vpon doctor of sentences of authors ynough But what scripture haue you that the priest did or may take it alone shewe mee that and then will I yeelde vnto you I shall bee content to alledge Scripture as it seemeth to me let euery man wey it as he thinketh good to me it is plaine inough for this purpose and although there were no scripture yet in this matter which is but a ceremonie concerning the number of the receyuers the custome and vse of Christs Church is a sufficient rule for a christen man to stay himselfe by The scripture is written in the .27 Chapter of the Acts of the Apostles where saint Paule comforting all the companie Actes 27. that were with him in the ship who then were in extreeme daunger of drowning promising them all their lyues and exhorting them to take meate that had fasted fourtene dayes before receyued the sacrament before them all alone as I take it The wordes be these Et cùm haec dixisset sumens panem gratias egit dâ—o in conspectu omnium cum fregisset coepit manducare Anime quiâ—res autem facti omnes ipsi sumpserunt cibum And when he had said thus taking bread he gaue thankes to God in the sight of them al and when he had broken it he began to eate and they all being much comforted tooke meate also Chrysostome expoundeth this place of the sacrament Chrysost in Math. hom 17. where he hath this saying that it is not onely a thing sanctified but sanctification it selfe Here is no mention that he gaue it to any other and if it had beene a thing necessarie of the institution of christ belike he would haue expressed it Well though it be not expressed in wordes say they yet it is not a necessary argument to conclude that no man receyued it with him I graunt it is not a good argument but yet this is the common maner of their reasoning it is not expressed in scripture ergo it is not to bee beleued But I can say more for this place for the scripture calleth that saint Paule eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is a woorde whereby the Sacrament is commonly expressed and that all the other did eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth common meates and the scripture sayeth omnes all the other tooke their meat amonges whome there were manye infidels and it saith afterward saciati cibo that they were saciate and full with meat But the blessed Sacrament non est cibus satietatis Concilium Nicenum sed sanctimoniae as Concilium Nicenum sayth is not meat of sacietie but of sanctimonie Therefore where it sayth that saint Paule did eate the bread which is the sacrament and that all the other did fill them with their common meate I may conclude that saint Paule did receyue alone whereby is proued our purpose of the priuate Masse as they terme it O Lorde howe would they haue glorified if they had such a like place agaynst vs You perswade your selfe CROWLEY Doctors dregs vpon Doctors dirt that all men maruell at the multitude of Doctors and sentences of Authors that you haue alledged for your purpose and therefore you ymagine that some men will say here be doctors vpon doctors c. What other men will say I know not but this I do say Here are the dregges of the doctors vpon the dirt of the doctors shamelesse sayings ynough but not one scripture or sentence of any sound Authour to proue that the priest may celebrate the Lords supper which you cal the Masse and minister to himselfe alone Yea I do not onely say it but I haue also proued it in this aunswere alreadie and will also proue it by Gods helpe in aunswering that which remayneth One scripture you say you haue which séemeth to you plain enough and yet you thinke it not néedefull to alledge any scripture because the custome of the Church is a sufficient rule for such a matter But I haue proued before that the common participation is of the institution of Christ and therefore can not be ruled by the custome of the Church But let vs sée your scripture Act. 27. Saint Luke wryteth that after a long and daungerous storme on the sea and fourtéene dayes continuall fasting by the meanes thereof Saint Paule exhorted them that were in the Ship with him to take meate And in the presence of them all he tooke breade and gaue thankes to God and when he had broken it he began to eate c. Of this you gather that saint Paule did there and then say Masse and receyue the sacrament alone And least it should séeme that this is but your owne ymagination you say that Chrysostome doth expound this place of the sacrament euen in that place where he sayth that the sacrament is not onely a thing sanctified but sanctification it selfe Of what authoritie those Homilies be whereof this that you alledge here is the seuententh I haue sufficiently noted in mine aunswere to the .13 diuision of your former sermon So that the Chrysostome that wrote them may be as well credited as your selfe But let vs sée how faythfully and friendly you handle him He hath sayd thus Et Paulus nauigans non solum benedixit panem sed de manu sua porrexit Lucae Chrysost in Math. ho. 17. opere imperfecto caeteris discipulis suis And Paule when he sayled did not onely blesse the bread but he did reach it from his hande to Luke and to his other Disciples You say that all the rest did eate common meate and were satisfied and Paule
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