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
matter we go about to proue fully resolued both by the institution of Christ in his last supper and also by the figure of Melchisedech in the olde lawe This aucthorities although there bee manye mo yet I thinke them sufficient and I thinke thereby the matter sufficiently proued Neyther by the Gospell nor by the prophet haue ye proued CROWLEY the thing that you tooke in hande to prooue no more doth that which you would haue your Auditorie harken to here proue the figure taken out of the olde lawe in such sort as you affirme it Saint Paule writing to the Hebrues Hebr. 7. goeth about to diswade them from the vayne confidence they had in the sacrifices and ceremonies of Moses lawe and to perswade them to put their trust in that one only sacrifice that Christ had made offring himselfe once for all And least they should reiect his doctrine as hauing no ground in the holy scriptures he putteth them in minde of Melchisedech who was a figure of Christ And of his priesthood which was also a figure of Christes priesthood First he was a figure of Christ sayth saint Paule in that he was called Melchisedech which is by interpretation The minde of Paule in making mention of Melchisedech the king of righteousnesse and the king of Salem which is the king of peace And in that he was a priest of the most high God and hath neyther beginning nor ende of dayes noted in the holy hystories his priesthood séemed to be an euerlasting priesthood And therefore sayth saint Paule he is lykened to the sonne of God that is euerlasting and hath an euerlasting priesthood and is alwayes able to saue them that seeke saluation at his hande bicause he lyueth euer to make intercession for vs. This is the minde of saint Paule as may easily appéere to as many as will with indifferent mindes read that which he hath written in the seuenth Chapter of his Epistle to the Hebrues But contrary to this meaning doe you most wylfully gather that Melchisedech was a figure of Christ and of his priesthood in that he vsed to offer to God a sacrifice of bread and wine This you suck out of your owne fingers and out of the dugs of such dreaming Doctors as you your selfe are although you would séeme to haue learned al that you speake in the schoole of Cyprian Austen Hierome and such other auncient and learned fathers Cyprian li. 2. Epist 3. Cyprian sayth Qui magis Sacerdos Dei summi c. Here doth Cyprian affirme that Paule hath written to the Hebrues concerning Christs priesthood and sacrifice If Melchisedech were a priest of the most high God bicause he offered sacrifice to God why should not Christ be a priest of the same high God seing he hath offered sacrifice to the same high God also And if Melchisedech did offer bread and wine Iohn 6. Christ did the same for he offred his owne body and bloud which is lyuely bread and wine the foode that féedeth into euerlasting lyfe When this place is well weighed what aduantage can you haue by it to prooue that Christ offered himselfe to his heauenly father in the bread and wine of his last supper The reader may sée more of this in that which I haue aunswered to the ninth and tenth diuisions of your former Sermon As touching the vnderstanding of the wordes a little after where Cyprian sayth Qui est plenitudo c I referre the reader to the wordes that folow a little after them Where Cyprian vseth the wordes of wisedome spoken by Salomon Prouerb 9. in this wyse Qui est insipiens declinet ad me indigentibus sensu dixit Venite edite de meis panibus bibete vinum quod miscui vobis Vinum mixtum declarat id est Calicem Domini aqua vino mixtum prophetica voce denunciat vt appareat in passione dominica id esse gestum quod fuerat praedictum Wisedome sayth Salomon sent forth hir seruauntes saying Let him that is foolishe turne in vnto me And to such as lack vnderstanding she sayde Come and eate of my bread and drinke the wine that I haue mixed for you Shée declareth sayth Cyprian that the wine is mixed That is to say shée doth with the voyce of prophecie declare that the Lordes cup is mixed with water and wine that it might appéere that in the Lordes passion that thing was done in déede which had bene told of before By these words of Cyprian it appéereth plainely that the cause why he woulde haue water mixed with the wine in the celebration of the Lordes supper was to shewe that the prophecie which Salomon vttered in the person of wisedome was fulfilled in the passion of Christ when water and bloud did issue out of his side And also to imitate the example of Christ who as Cyprian supposeth did not drinke wine without the mixture of water His whole purpose therfore in this Epistle Cyprians purpose in his Epistle to his brother being to disproue the doing of those which vsed to minister with water without wine he sought for many figures in the olde Testament which might séeme to be prophecies of Christes ministration in his last supper And he applyeth them to proue that water alone could not serue to signifie that which Christ would haue to be signified by it And as in such case it may easily happen when he findeth a figure wherein mention is made of such mixture he imagineth that Christ mixed water with the wine and he conceyueth in his minde that the wine must signifie Christ and the water the people And so he maketh as great a matter of the omitting of the water as he did before of the leauing out of the wine Not remembring that he had at the first applied to his purpose Noes drinking of wine and Mechisedechs bringing forth of bread and wine where there is no mention at all of water mixed wyth the wine But as I haue written in mine aunswere to the .24 diuision of your former Sermon let vs not forget the wordes of Erasmus in the Epistle that he wrote before the workes of Hilarius Erasmus in Epistola ad Lectorem Hilarij which are these Nemo quantumuis eruditus oculatus c. There is no man be he neuer so well learned and circumspect that doth not slip and in some point shewe himselfe to lack sight that no man should forget them to be men and that we should read them with choise with iudgement yea and with fauour also as men Wordes worthy to be printed in memorie and practised in the reading of all mennes wrytings Nowe fearing least some man should mistake the wordes of Cyprian when he sayth Hiero. in Psal 109. Hoc idom quod Melchisedech you cite the interpretation that saint Hierome maketh vpon the psalme .109 to proue that Christ offering his owne body and bloud in his last supper did offer the same thing that
Melchisedech brought forth bread and wine to refreshe Abraham and his seruauntes in their returne from the slaughter of the kinges Yea and for this matter that you make so light of he citeth the Hebrue text translating the Hebrue verbe Hotzi Protulit not obtulit thereby making his iudgement of that place manifest If you can proue that Hierome or any other wryter haue in this place vsed obtulit in any other sense then protulit is here vsed in the plaine text I must be bolde to vse Hieroms owne wordes against himselfe and the rest In his Commentarie vpon Math he sayth Hoc quia de scripturis non habet authoritatem In Math. 23. eadem facilitate contemnitur qua probatur Because this thing hath none authoritie of the scripture it is as easily contemned as alowed And in his Apologie of his bookes against Iouinian he sayeth Apolog. lib. aduers Ioui Commentatoris officium est non quid ipse velit sed quid sentiat ille quem interpretatur exponere Alioqui si contraria dixerit non tam interpres erit quam aduersarius eius quem nititur explanare Certe vbicunque scripturas non interpretor libere de meo sensu loquor The dutie of a good interpreter arguat me cui libet durum quid dixisse contra nuptias It is the duetie of one that doth comment vpon the wrytings of other to expound not what he himselfe lusteth but what the meaning of him is whome he doth enterpret Otherwise if he shall say contrarie he shall rather be an aduersarie then an interpretour of him whome he would explane Truely whensoeuer I doe not interpret the scriptures but doe fréely vtter mine owne meaning let him that lusteth reprehend me as one that hath vttred some hard saying against mariage Yet one other place you cite out of Hierome Hiero. quest in Genesim to vnderprop your Popishe priesthood withall Mysterium nostrum c. By thys worde order he did signifie c. If you had bene disposed to deale plainely you would haue ioyned the former part of the Oration with the latter and not haue picked out the latter to serue your purpose leauing out the first Melchisedechs blessing declared Saint Hierome sayth that the Apostle saint Paule in his Epistle to the Hebrues making mention of Melchisedechs being without father and mother doth referre it vnto Christ and by Christ to the Church of the Gentiles For sayth he the glorie of euery head is referred to the members bicause one that was not circumcised did blesse Abraham that was circumcised and in Abraham he blessed Leui and by Leui he blessed Aaron of whome the priesthood did afterwarde come Whereof he would haue vs gather that the priesthood of that Church that was not circumcised did blesse the circumcised priesthood of the Synagoge And then folow the wordes that you should haue cyted Quod autem ait Tu es sacerdos in aeternum secundum ordinem Melchisedech Mysterium nostrum in verbo ordinis significatur c as you haue cyted Our mysterie is signified sayth saint Hierome but you tell not vpon what occasion he sayde so Where as the Apostle sayth sayde saint Hierome thou art a priest after the order of Melchisedech our mysterie is signified in the worde order Not by Aaron in offering vp sacrifices of vnreasonable beastes but by bread and wine that was offered that is the bodye and bloud of the Lorde Iesus Thus farre saint Hierome You must néedes graunt that our mysterie is our coupling togither into members of one body in Christ wherof saint Paule speaketh to the Ephesians When he sayth Mysterium hoc magnum est Ephes 5. ego autem dico in Christo Ecclesia This mysterie is great sayth Saint Paule but I speake it of Christ and the congregation Of the same speaketh saint Austen in his Sermon Ad Infantes Where he sayth thus Vos estis corpus Christi membra Si ergo vos estis corpus Christi membra mysterium vestrum in mensa Domini positum est Citatur à Beda in collect mysterium Domini accipitis Ad id quod estis amen respondetis c. You are the body and members of Christ If you therefore be the body and members of Christ your mysterie is set vpon the Lordes table you receyue the Lordes mysterie To the thing that you your selues are you aunswere Amen And in aunswering you doe subscribe This mysterie was not signified by Aarons sacrifices sayth saint Hierome but by the bread and wine that Melchisedech brought forth to refreshe Abraham and his Souldiours withall 1. Cor. 10. August in Ioh. Tract 26. Which bread and wine was the body and bloud of the Lord Iesus euen as the Manna that fell from heauen and the water that issued out of the rock were the same Your application of this place of Hierome might well haue bene spared therfore if you had dealt plainly with your auditory For it is now manifest to the reader that saint Hierome ment nothing lesse then to teache that Christ offered himselfe once at two times and after two orders The order of Melchisedech declared but he buyldeth vpon saint Paules wordes who sayth that Christ was not a priest to offer after Aarons order but after the order of Melchisedech an eternall and euerlasting sacrifice Now must Austen help you to patch out this matter August in Psal 33. De Ciuit. Dei li. 17. cap. 20. Vpon the tytle of .33 Psalme he sayth thus Coram Regno Patris sui c. And vpon this sentence of Ecclesiastes Non est bonum homini c he sayth thus Quid credibilius dicere c. If saint Austen should in these two places teach as in your application you doe beare your Auditorie in hande that he doth teache Watson would haue Austen teach false doctrine then were his doctrine most false and contrarie to the Euangelicall hystorie For where as the Gospell sayth that Christ did institute the sacrament of his body and bloud the night before he suffered saint Austen must say if you apply his words aright that he did first suffer and then institute the sacrament of his body and bloud afterward But I will not for your pleasure conceyue such an opinion of Austen for I know he was farre from that shamefull errour and open falshood He taught truely that in the time of the olde lawe among the people of the Iewes Christ was a sacrifice after the order of Aaron for by euery bloudy sacrifice was the death of Christ plainely set forth to as many as had eyes to looke and se thorow the shadow of the law But after al those sacrifices that were offered in the shadow of a thing to come he prepared a sacrifice after the order of Melchisedech that is euerlasting and that of his owne body and bloud which is the foode that féedeth into euerlasting lyfe And that this is saint Austens meaning is
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
disprooue it by better authoritie then the iudgement of the Baker Saint Austen sayth Nam nos hodiè accepimus visibilem cibum sed aliud est sacramentum aliud est virtus sacramenti For euen this day we haue receyued visible foode but the sacrament is one thing and the vertue of the sacrament is another thing Againe the same Austen sayth Omnis doctrina vel rerum est vel signorum sed res per signa discuntur De doctrina Christ li. 1. Capit. 1. All doctrine is either of things or of the signes of things but things are learned by signes By this it appeareth that Austens iudgement was not that a signe coulde be the same thing whereof it is a signe But what néede I to trouble the reader with so many wordes about this matter so many as do know what the Art of reasoning meaneth euen the children at the vniuersitie can tell that Relatiues are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is referred to somewhat because they be alwayes referred to another thing then they are themselues As a father is a father in respect of that sonne whom he hath begotten and can not be that sonne whose father he is Euen so a signe is called a signe in respect of that thing whereof it is a signe and can not be that selfe thing that is signified by it The Baker therefore that taught you to say The Baker was not prētise in the Vniuersitie that the lofe vpon the stall is the same bread that is to be solde whereof it is a signe hath not bene brought vp in any Bakers house in the vniuersitie for if he had he would neuer haue deceyued you so But that both Bakers and Bruers and all other that haue the vse of reason may iudge of the foolishnesse of our reason I will let the Reader sée it in wryting It is thus Whatsoeuer thinges be such as they are called by hauing relation to other things then they be themselues can not be those things wherevnto they haue relation But euery thing that is called a signe is so by the relation that it hath to the thing that it signifieth Ergo no signes can be the same things that they do signifie Wherof our conclusion foloweth which is that the sacrament of Christes bodie and bloud being a signe therof can not be the thing it selfe Now aske your Baker what he can say to this reason The place that you alledge out of Austen is aunswered in the .29 August lib. Sent. Prosp Contr. Faust li. 20 cap. 18. diuision of this sermon and in the .28 diuision of the same sermon is aunswered the other place that you alledge out of the same Austen also To Gregorie and the reast you shall looke for aunswere when you cite their wordes that we may weigh them They say that neyther the Apostles nor none in their time did offer Christs body in sacrifice WATSON Diuision 33. And yet I haue shewed you before that Dionisius Areopagita saint Paules Disciple of whome mention is made in the .17 chapiter of the Actes of the Apostles did offer the sacrifice of Christes body alledging Christes commaundement for his warrant Ireneus that lyued within fiftie yere of saint Iohn the Euangelist and Policarpus Scholer doth make mention of this offering saying Ireneus li. 4. cap. 34. Ecclesiae oblatio quam Dominus docuit offerri in vniuerso mundo purum sacrificium reputatum est apud Deum acceptum est ei The oblation of the church which our Lorde taught to be offered in the whole worlde is reputed of God a pure sacrifice and acceptable to him And in the same chapter confuting them that denied the immortalitie of the fleshe by this reason that our fleshe was nourished with Christes fleshe to eternall lyfe concludeth thus Aut sententiam mutent aut abstineant offerendo quae praedicta sunt eyther let them chaunge their opinion or else absteine from offering the same body and bloud of Christ we spake of Also the generall counsell of Constantinople sayth that saint Iames did write the forme of a Masse Concil Const in trul cap. 32 I omit the Latine the wordes in Englishe be thus faithfully translate Saint Iames brother to Christ our God according to the fleshe to whome the church of Hierusalem was first committed and Basilius which was Byshop of Caesarea whose fame is knowne throughout the worlde which deliuered in wryting the mysticall celebration of the sacrifices haue declared that the cup in our holy ministery ought to be of water and wine mingled And the holy fathers that were assembled at Carthage haue thus left in wryting that in the sacrifices nothing else be offered but the body and bloud of our Lorde as oure Lord himself hath ordeyned and so foorth I neuer read saint Iames his booke my selfe nor I thinke it be not nowe to be had but I tell you so much as I knowe that saint Iames did write the forme of a Masse as saint Basill did which we haue in Greeke nowe If this great and learned generall counsell doth truely report as I beleeue doth Let no man therefore beleue them that say the Apostles did not sacrifice themselues nor none in their time except they can proue the negatiue which they shall neuer doe To that which you haue alledged out of Dionisius CROWLEY I haue answered in the last diuision of your former sermon and in the .23 diuision of this sermon And the matter that you doe here alledge out of Ireneus is sufficiently aunswered in the fourth the fourtenth and twentie foure diuisions of your former sermon Wherfore I néede not here to make any further aunswere Where you finde the Latine that you doe so faythfullye translate into Englishe I can not tell De Consecra Dist 1. But I suppose it wyll be hard for you to finde it in the counsell holden in Trullo as you note in the Margine In Gratian I finde it thus cyted out of the sixt Synode Iacobus frater Domini secundum carnem cui primum credita est Hierosolimitana Ecclesia Basilius Caesariensis Episcopus cuius charitas per totum orbem refulsit in scripturis addiderunt nobis missae celebrationem Which is in Englishe as you haue translated sauing that for whose loue you say whose fame and adde mysticall where as in the Latine there is no word that may so signifie Chaunge is no robbery And turning the Verbe haue giuen in wryting into the Participle of the same Verbe you adde to the end haue declared that the cup. c. Of this forme of Masse as you terme it and of the other that you name I haue noted somewhat in mine aunswere to the ninth diuision of your former sermon And where as you say that you had not as then read it nor did thinke that it was to be had I haue read it and haue it to shewe And amongst other things I note that he maketh prayer for
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
of our resurrection 109. H HOwe we can offer Christ 10. How that which lacketh in vs is supplied 12. Howe Christ is present in hys sacraments 19. Howe the bread is Christes body Fol. 66. I IReneus teacheth what sacrifice God delighteth in 7. Isichius to much giuen to the Anagogicall sense 170. Isichius against Watson 172. L LYers haue no credit 133. Loke in the .24 diuision 204. M MAster Watsons decay of faith and good workes c. 4. Medicines be not the efficient causes of helth 99. N NO Masse sayde for hyre can be a sacrifice 38. None can knowe God but such as be members of Christ 84. O ORigine against Master Watson 16. Onely Gods elect haue commoditie by Christes c. 72. One of Watsons shiftes 84. Origine maketh Watsons coniecture to seeme vntrue 160. P PEter Cluniacensis 42. S SYr Thomas Moores thankes Fol. 1. T THe cōtrary of Watsons words is true 7. The fruites of the Masse 8. To what vse Watson would haue Christ to serue 11. The foundation of Watsons Sermon 14. The scripture ouerthroweth Watsons foundation 14. The scriptures and Doctors haue shaken c. 19. The wordes that Watson cyteth make nothing for him 26. The three formes of Masses fayned 29. The Church is offred in hir owne oblation 38. The sacrament of the aultar 39. The circumstaunces must giue the vnderstanding 49. The meaning of Christ 62. The cause why children bee baptised 69. The scope of Saint Austens doctrine 77. The couenaunt of God is confirmed with an othe c. 80. To large a conclusion 85. The sequele of Watsons doctrine Fol. 89. The vse of Austens time 93. The cause of the resurrection 94. The meaning of Athanasius 101. The effect of the sacrament 117. The cause why Watson would not cite c. 120. The accord of Cyrill and Watson Fol. 123. The best armour for Christians Fol. 133. The title of Doctor deceiueth manye 135. The right vse of fasting 137. The fruites of constancie 152. The fruites of Popishe doctrine Fol. 153. Two lowde lyes one in anothers neck 166. The antiquitie of Isichius 172. The fruites of presumption 176. The scope of the Epistle 182. The maner of Church exercise in Chrysostomes time 184. The purpose of Christ 186. The ende of Chrysostomes eloquence 206. W WAtson counterfaiteth Saint Paule 2. Watsons words true in him selfe 3. Watsons Booke wrong quoted Fol. 5. Watson and Paule builde not both vpon one c. 13. Watsons hearers were of three sortes 13. Watsons doctrine denyeth Christs manhood 15. Watson leaueth oute that shoulde make against him 29. Watson doth snatch a worde 31. Watson wyll none of thys glose Fol. 33. Whereof Austen is full 35. What the sacrifice of the new Testament is 35. Watson belyeth Cluniacensis 42. Watson did not weighe Ireneus wordes 53. Watson hath a Bernarde of hys owne 58. Watsons store is but small 61. Watsons voluntarie graunt 64. Watsons sophistrie hath made hym forget c. 65. Watson must be promoted 65. Watson denyeth Christes wordes Fol. 65. Watson hath lost fiue of the Popes sacraments 68. Watson is faultie in that which he reprehendeth in other 75. Watson concludeth fondly 78. We teache not that the sacrament is but bare c. 81. Watson secketh vauntage by translating 82. Watson wyll not leaue hys olde wont 87. Watsons conclusion differeth much from Cyrillus 90. Watson is not able to aunswere his owne obiection 92. Watson was foule ouerseene 98. What maner men Ireneus had to doe with 103. Wordes that must bee warily considered 104. Watson is bolde wyth Ireneus Fol. 104. Watson hath a wrong opinion of vs. 107. Watsons olde trick will not be left Fol. 122. Watsons sentence turned to hymselfe 129. Watson is sawcie and malapart Fol. 130. Watson hath produced a wytnesse against c. 131. Watsons common practise 133. Watson might haue spared thys labour 141. Watson forgetteth what he hath in hande 143. Watson concludeth wyth a lowde lye 154. Watson against Rhenanus 161. Watsons conclusion foloweth not Fol. 162. Watson doth misse of his purpose Fol. 168. Watsons own Chrysostome against Watson 173. Watson going aboute to deface other 174. Watson ouerthroweth that before he did builde 178. Watson can see nothing 183. Watsons Paradox 184. Watson belyeth three at once 195. Watson can pretend shortnes Ibi. Watson can slip ouer some thinges Folio 203. The Table for the notes of the second Sermon in order of Letter A ANtichristes Churche confirmeth as great c. 17. A pretie recantation 28. Austen against Watson in the same place c. 54. An argument for Watson to aunswere 88. An argument against the sacrifice of the Masse 91. Ambrose openeth hys owne meaning 94. A proofe of that whiche Watson sayth is not c. 104. A commemoration of any thing is not that thing 125. A vse enforced by persecution 165. B BLasphemous doctrine 32. Both the institution and the prophesie c. 58. Bernardes meaning made plaine Fol. 90. Both sinne alike 154. C COmmunion bread 19. Christ is the perfection of the lawe 38. Cyprians purpose in his Epistle Fol. 67. Christ called an Aduocate 96. Cyprian speaketh not of the Masse Fol. 106. Christ is not an instrument of saluation 116. Chaunge is no robbrie 129. Chrysostomes wordes rightly applyed of vs. 178. D DEcrees made by Pope Innocent 15. Deuill Coniurers as good as Massing priestes 116. Doctors dregges vppon Doctors dirt 171. F FOure lyes affirmed in lesse then twentie lines 184. G GOds worde is the rule of the Church 27. Gregories bokes burned 110. H HOw iustly Wyckliffe was condemned 16. How Christ hath beene slayne from the beginning 91. I IGnatius his wordes not found Fol. 18. Ignatius doth teache none other faith c. Ibidem Isichius doth not agre with Watson 51. Ieroboams Priests as good Iewes as the Popes c. 186. L LEauened breade commaunded by Byshops of Rome 20. Luke putteth both Paule and himselfe in the number of al. 174. M MAssing priests are not lawfull ministers 25. Many proofes againste the Masse 29. Manye places but none named Fol. 43. Melchisedeches blessing declared Fol. 72. Mysticall can not be reall 97. Moe Priestes damned then saued Fol. 118. Masse for the rot of Cattell 147. N NOne hath or can proue the necessitie of mixing water with the wine 22. No forme of reasoning obserued by Watson 80. None can offer Christ but himself Fol. 89. Not the masking Masse but the holy communion 106. Narrowe seeking for matter 161. Nothing more against Watsō then this 162. O OEcumenius belyed in translating 75. Oecumenius hys meaning Fol. 76 Oecumenius may haue no credite Fol. Ibidem P POpe Leo hys consideration Fol. 20. Paules doctrine not so grosse as c. 39. Papisticall libertie vsed by Watson 49. Paules wordes expounded 82. Paynters diuinitie 92. Priuate Masse prooued to bee against the institution of Christ 153. Popishe shauelings most vnworthy ministers 156. Patched ware may not be allowed Fol. 179. S SIxe pennie bookes
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
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
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
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
of the generall counsels It shall not bee needefull to rehearse any particular and prouinciall counsels which all in this doctrine agree with the other general CROWLEY Your great antiquitie is well abated when you fall from 1500. yeres to lesse then 150. You were best to furnish out your number of wytnesses with the generall counsels that haue bene holden since Constance the sayings of those auncient fathers that haue writtē within these hundred yeres And then you may safely say that you shall not néede to make rehearsall of the particuler and prouinciall counsels which are all euen such as the tymes were wherein they were holden How iustly that counsell of Constance did condemne Wickliefe and his doctrine How iustlye Wyckliefe was condemned I referre to the iudgement of such as shal or haue read his workes or that which Iohn For hath reported in his monuments of Martyrs WATSON Diuision 11. Furthermore the consent of the Church appeareth by the condemnation of the heretikes of all ages which holde any false opinion in anye point against the veritie and the institution of Christ concerning this blessed sacrament The first heretike that euer we read of in this matter and father to al the sacramentaries that liue now was one in the time of Ignatius by and by after the Apostles whose name we know not but what he and his sect that folowed him did Theodaretus in his thirde Dialogue maketh mention saying that Ignatius who lyued within one hundred yere of Christ writeth in an Epistle Ad Smyrnenses in these wordes Eucharistias oblationes non admittunt Theodoretus Dialogo 3. Ignatius ad Smyrnenses eoque non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi quae pro peccatis nostris passa est quam pater sua benignitate suscitauit They doe not allowe and admit our sacrament and offerings because they doe not confesse the sacrament called Eucharistia to bee the fleshe of our Sauiour Iesus Christ which fleshe suffred for our sinnes and which the fathers goodnesse did raise from death againe By this we learne what was the fayth in the primitiue Churche both that the sacrament was the verye fleshe of Christ which suffered for vs and also that it was offred for vs by the priests which things those heretikes denied then as their scholers nowe springing vp vpon their ashes denie nowe and that they were condemned as heretikes by the primitiue Church then as these most worthily be condemned by the catholike Church nowe The consent of the Primatiue Church appéereth in the condemning of heretikes CROWLEY that then brought in heresies and sowed scismes and the consent of the same Church of Christ The Church of Christ doth alwaye condemne heresies hath euer since as the Church of Antichrist would suffer it shewed forth hir consent therein and doth nowe more manifestly then heretofore it could be suffered to doe But your Antichristian Church although it haue for a fashiō to get hir a good name condemned some heresies although not any such as you say yet hath it brought in receiued confirmed Antichrists Church confirmeth as great heresies as it doth condemne as many and as great as it hath condemned As the supremacie vniuersall power of hir heade the Pope the power to pardon sinnes in this lyfe and after the power to forbid meates and mariage the sacrifice for sinne the transubstanciation of bread and wine c. And here I must tell you that your friend Maister Doctor Harding doth not agrée with you about the first founder and father of the sacramentarie heresie You say that it was one that sprong vp by and by after the Apostles but your friend Harding sayth that Beringarius a thousand yere after was the first that euer impugned the truth of the article of Christes reall naturall and corporall presence in the sacrament Well agrée you two as you can I will not séeke to set you at one in this point But as touching that you cite Theodoretus affirming that Ignatius did in his Epistle to the Christians in Smyrna write of that namelesse man and his folowers Ignatius his wordes not founde in his Epistle I must let you vnderstand that in that Epistle which is extant in the Gréeke written by Ignatius to the Smyrnians there is no such sentence as Theodoretus doth note And what shoulde it helpe your cause if Ignatius had written euen so Or if there were some other Epistle of Ignatius to them wherein those wordes might be found should that proue your purpose Ignatius hath sayde that those heretikes did not admit thankes giuings and oblations because they confesse not that the Eucharist or thankes gyuing is the fleshe of our sauiour Iesus Christ c. But we doe admit both the Eucharists and oblations and doe confesse that the same is the fleshe of Christ c. Wherefore this place can proue nothing against vs. Againe here is no mention of reall naturall and substantiall presence c. Therefore it maketh nothing for you But I doe much maruaile that you could not sée a sentence that the same Theodoretus cyteth out of the same Epistle Theodoretus Dialogo 2. which is also found in the Epistle which is extant in Gréeke The wordes of the sentence are these Quando ad eos qui cum Petro erant accessit dixit eis accipite palpate me videte quod non sum Demonium incorporeum Et protenus ipsum tetigerunt crediderunt When he came vnto them that were with Peter he sayde vnto them take mée and féele me and vnderstande that I am not a Deuill that hath not a bodie And forthwith they touched him and beleued Whether these wordes of Ignatius may stande with such a reall presence of Christs body in the sacrament as you teach I referre to the iudgement of as many as be learned and not obstinate blind Ignatius doth teache none other fayth then we doe Wherefore I conclude that the wordes of Ignatius doe not teach vs anye other fayth then that which we holde Which is that the sacrament is the verie body and bloud of Christ which suffered for our sinnes and rose againe for our iustification but not after your reall carnall and grosse maner Neyther doe the wordes of Ignatius giue vs occasion to thinke that Christes bodie is or can be so present in many places at once and insensibly as you and your sort doe teache and condemne other for denying the same And where as the due matter WATSON Diuision 12 wherein this blessed Sacrament is consecrated ought to be vnleauened bread of wheate and wine mixed with water according to the scriptures and the example of Christ there were one sort of heretikes called Artotoritae of whom speaketh Epiphanius contra Quintillianos which were so called for that they vsed not in their sacrifices the necessary and due matter Epiphanius contra quintillianos but in their misteries did
consecrate and offer bread and Cheese An other sort of heretikes were called Fermentarij because they did consecrate in leauened bread Consilium Basiliense as our men of late did commaunde to be done who were condemned by the generall counsell at Basill Other were called Aquarij or Hydroparastae for that they pretending sobrietie Cyprian lib. 2. Epistola 3. Chrysost in Math. hom 83. did consecrate in water onely without wine against whome writ saint Cyprian Chrysostome and other who also were condemned by the generall counsell of Constantinople In trullo cap. 32. Other were called Armenij who in their sacrifices consecrated and offered wine onely wythout water Theophilactus in Ioan. Capit. 19. againste whome writeth Theophilactus all these held false opinion against the necessarie and due matter of the Sacrament Nowe you haue founde out certaine sortes of heretikes CROWLEY that erred about the due matter wherin the blessed sacrament is consecrated The first be Artotoritae The sacrament ministred in bread and cheese These ministred with bread chéese Bilike they were Walshmen I trust you will not charge vs with this errour Another sort were called Fermentarij c. Of thys sort we must néeds be For not long before you preached this Sermon We commaunded that the sacrament should bée ministred in leauened bread A man might maruayle how you became so farre past shame that you durst in so honorable an Auditorie make so open a lye The wordes of the law that was in king Edwardes dayes and is nowe are these Communion bread To taks away the superstition that hath bene in that kinde of bread that hath bene vsed in the Masse it shall suffise that the bread be such as is vsually eaten so the same be of the finest wheate bread Nowe whether the finest wheate bread be alwayes leauened I report me to the common Bakers at whose handes the bread that we minister with is had But graunt we had commaunded the sacrament to be ministred in leauened bread should we therfore be heretikes What say you then to them that ministred in the time before Alexander the first Leauened bread commaunded by Byshops of Rome had commaunded the ministration to be in vnleauened bread were all those men heretikes And was Alexander himselfe an heretike when he being Byshop of Rome did commaunde that the ministration should be in leauened breade I thinke you will not graunt it For then it should folowe that the head of your Church maye be an heretike His purpose when he commaunded the vse of vnleauened bread was not to teache that vnleauened bread is the due matter wherein the sacrament ought to be consecrated as you teache but as Platina wryteth Quia hoc modo purior ac potior haberetur That by this meanes it might be accompted more pure and of more value It appeareth by the wordes of the same Platina in the same place that he had before commaunded the ministration to be in leauened bread for he sayth Oblationem quoque ex azimo non autem ex fermento vt ante fieri mandauit quia hoc modo c. The oblation also he commaunded to be made of vnleauened bread not of leauened bread as he did before commaund because by that meane c. His consideration in commaunding that the ministration shoulde be in leauened bread Pope Leo his consideration might be the same that moued Pope Leo and his companie to doe the lyke if Nicholaus de Orbellis haue not written a lye that is to say to blot out the opinion of a necessitie to followe the Iewes in that point as the Ebionits had taught Dist 11. quest 1 Lib. sent 4 The same Nicholaus de Orbellis a man of your owne sort sayth thus Quod de necessitate panis consecrabilis non est neque quod sit Azymus nec quod sit fermentatus quia non differunt specie As touching the bread that may be consecrated it is not required of necessitie that it should be vnleauened nor that it should be leauened for they doe not differ in spéece or kinde And he cyteth Anselmus in his booke De Azymo for his Author Vnde tempore Leonis Papae c. Wherefore in the time of Pope Leo it was ordeyned that the consecration should be in leauened bread to extinguishe and blot out the heresie of the Ebionits which sayde that of necessitie the Christians must folow the custome of the Iewes Yea and the same hath sayde in the same question Waffer cakes called stertch by a Papist that the stertch cake that you doe vse in your Masse is no competent matter for this consecration His wordes be these Non sufficit autem ad hoc pasta cum non sit cibus vsualis nec conueniens nutrimentum Stertch or Paste is not sufficient matter for this consecration seing it is not vsuall sustenance nor conuenient nourishment I trust you will not condemne these men for heretiks because they say that the sacramēt may be ministred in leauened bread for one of them was a Pope and the other holy men of the Popes fayth But the generall Counsell of Basill hath condemned these men for heretikes You will not I trowe sticke to the decrées of that counsell and allowe all that was done therein Eugenius then Pope The pope put to his choyse woulde not haue allowed that counsell if he might haue had his owne choyse But being put to an harde choyse hée chose rather to confirme that counsell then to be deposed of his Popedome Your holye father the Pope that sate in Peters Chayre when you preached thys sermon would not haue thought well of you if you shoulde haue tolde him that a generall counsell might condemne a Pope of heresie or depose him But by your saying the generall counsell of Basill hat condemned two or thrée Popes doings for heresie For as I haue sayde before Pope Leo ordeyned that the sacrament should be ministred in leauened bread and Pope Innocent the first vsed ministration in the same also As appéereth by his wordes in his first Epistle to Dicentius Byshyp of Euglibine Innocētius 1. Epist 1. Cap. 5. Concili Tom. 1 Where he sayth thus De fermento verò quod die Dominico per titulos mittimus superfluè nos consulere voluisti cum omnes Ecclesiae nostrae intra Ciuitatem sunt constitutae Quarum presbyteri quia Die ipse propter plebem sibi creditam nobiscum conuenire non possunt idcirco fermentum à nobis confectum per Accolythos accipiunt vt se a nostra communione maximè illa Die non iudicent separatos As touching the leauened bread that we doe on the Sunday sende to euery Parishe it is but in vayne that you wylled vs to consult seing that all oure Churches are cituate within the Citie The elders whereof because they can not that day by the meanes of the people that is committed to their charge come togither with vs therfore
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
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
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