The Subtle Sophistry of Watsons Sermons before Queen Mary, Sermon 1 (4 of 5)

The Subtle Sophistry of Watsons Sermons before Queen Mary · Sermon 1 (4 of 5)

p. 126Cyrillus li. 4. cap. 17.And as Cyrill ſayth) Non mortem ſolum, ſed etiam morbos omnes depellit, ſed at ſaeuientem membrorum legem, pietatem coroboat, perturbationes animi extinguit, nec in quibus ſumus peccatis conſiderat, aegrotos curat, colliſos redintegrat, at omninos caſu erigit. It dryueth away not onelyonly death, but alſo all ſickneſſe, it ſtilleth and pacifieth the raging lawe of our members, it ſtrengthneth deuotion, it quencheth the froward affections of the minde, and thoſe ſmall ſinnes we be in, it regardeth not, it healeth the ſicke, it reſtoreth the bruſed and from all falling it lyfteth vsus vp.

O what wonderfull effectes be theſe, which by this bleſſed Sacrament be wrought in the worthy receyuer, againſt the Deuill and his temptations, againſt the fleſhe and hir illuſions, againſt the vicious affections of oure corrupt minde? What conſcience had theſe men, our late teachers and paſtors, deſtroyers of Chriſtes flocke, to rob vsus of this treaſure, which is the cauſe of ſo great benefits, and in the place of that, to plant amongs vsus a bare ceremony of bread and wine to put vsus in remembraunce of Chriſt in heauen (as they ſayde) which neyther by their owne nature, nor yet by any inſtitution eyther of God or man, be able to bring to paſſe in vsus theſe effectes I hauehave ſpoken of. What ment they that tooke awaye this armour of Chriſtes fleſhe and bloud from vsus, but to leaue vsus naked and vnarmed againſt the Deuill, that he ſhould preuayle againſt vsus in all temptations, and that the kingdome of ſinne ſhould be erected, and the kingdome of grace deſtroyed? and to teach that this bleſſed p. 127Sacrament is nothing elſe, but bread and wine, what is it elſe but to take awaye this armour and harneſſe of Chriſtes fleſhe and bloud from vsus. For bread be it neuer ſo much appointed to ſignifie things abſent, is not able to defend vsus from the Deuill.

After you hauehave buſtled about the effectes of your ſacrament,CROWLEY. gathered out of the newe teſtament: you make no ſmall adoe, about one other effect, mentioned in the Pſalme .22. Paraſti in conſpectu meo. &c. Thou haſt prepared in my ſight. &c. This effect, you ſay, is, that this armour and defence. &c. And when this aſſertion of yours ſhall be well weighed: you ſhall be founde to holde, that this ſacrament is the efficient cauſe, and the effect both. And ſo muſt it be both before and after it ſelfe. For eueryevery efficient cauſe, muſt néedes be before the effect that procéedeth from it: and eueryevery effect muſt néedes folow the efficient cauſe that is the worker of it.

But let vsus ſée howe handſomely you applie this péece of this Pſalme. Saint Hierome ſayth, that the Prophet meaneth by the table that he ſpeaketh of here, the ſcripture, wherein is found meate méete for ſuch as are paſt their infanſie in Chriſt, and néede not any longer to be fed with milke. His wordes be theſe. Parasti in conſpectu meo menſam. &c. Vt iam non lacte quaſi paruulus alar, ſed ſolido cibo: id eſt, vt ſpirituali dente ruminans ſcripturas ſanctas, poſsim peruerſis reſistere. Thou haſt prepared a table. &c.Hieronymus in Pſalm. 22.Ps 22 That I ſhould not nowe be nouriſhed with milke like a little childe, but with ſounde meate: that is, that cudding the holy ſcriptures with a ſpirituall tooth, I might be able to reſiſt the froward. And agayne he ſayth. Paraſti in conſpectu meo menſam, aduerſus eos qui tribulant me. Menſa id eſt ſcriptura diuina. Sicut poſt laborem, in menſa inuenitur conſolatio & refectio: ſic & ſancti per menſam, id eſt, per ſcripturam diuinam, habent conſolationem & refectionem, id eſt, ſpem, fidem, & charitatem. Aduerſus eos qui tribulant me. Perſecutores Eccleſiae: qui ſunt Demones, Iudaei, & haeretici. Contra iſtos omnes in ſcripturis ſacris, inuenimus conſolationem. Thou haſt prepared a table in my preſence: againſt thoſe that trouble me. A table, that is, the holy ſcripture. Euen as after labour, there is found on the table, comfort and refection: ſo alſo, p. 128the holy men, hauehave by the meanes of the table, that is, the holy ſcripture, conſolation and refection, that is to ſay, hope, fayth and charitie, againſt thoſe that trouble me. The perſecutors of the Church, which are Deuils, Iewes, and Heretickes. We doe in the holy ſcriptures, finde conſolation and comfort, againſt al theſe,

Saint Auſten ſayth thus. Paraſti in conſpectu meo, menſam, vt iam non lacte alar paruulus: Auguſt in Pſalm. 22.Ps 22ſed maiorem cibum ſumam, firmatus aduerſus eos qui tribulant me. Thou haſt in my preſence prepared a table, that I ſhould not nowe be nouriſhed with milke as a little childe: but that being made ſtrong againſt them that trouble me, I may receyue greater meate.

Lyranus, a man of your owne ſort, in many pointes: doth firſt expound this verſe after the letter,Nicol. De Lyra in Pſal. 22.Ps 22 ſaying thus. Paraſti in conſpectu meo menſam, id eſt, Victum ſufficientem. Aduerſus eos. &c. Silicet Saul & eius complices. Thou haſt prepared a table in my preſence, againſt thoſe. &c. That is to ſay, Saule and his complices. And morally he ſayth it may be expounded thus: Paraſti in conſpectu meo menſam: id eſt, refectiuam conſolationem. Aduerſus eos qui tribulant me: id eſt, aduerſus Demones tentationibus ſuis, & malos homines, iniurijs me tribulantes. In my preſence, thou haſt prepared a table: that is, a refreſhing conſolation. Againſt them that trouble me: that is againſt Deuils which trouble me with their temptations, and euill men with iniuries.

Thys man was a Iewe borne: and therefore, by all likelyhoode, had ſéene as much of the Hebrue tongue, as any of his time. Which cauſed him, firſt to expound the Pſalme after the letter, as the Prophet Dauid ment of himſelfe, whome God did not ſuffer to lacke neceſſarie foode: no not in the time of his exile by the meanes of the cruelty of king Saule. And notwithſtanding he liued within theſe thrée. C. yéeres laſt paſt (which was a time of all ignorance and blindneſſe) yet could he not once dreame of ſuch a meaning, as you would make the worlde beléeue, that the Prophet had when he wrote this Pſalme.

Chryſoſt in Pſalm. 22.Ps 22But you hauehave founde Chryſoſtome a man of great learning and aucthority. Who writing vponupon this part of this Pſalme, ſaith thus. Parasti in conſpectu meo menſam, aduerſus cos. &c. Iſta menſa, p. 129agnoſcitur altaris Domini conſecratio. Thou haſt made ready a table. &c. This table is acknowledged to be the conſecratiō of the Lords aultar. But you Engliſhe it thus. By this table is vnderſtanded that thing, that is conſecrated vponupon the aultar of our Lorde. In which tranſlation two things may be noted. Firſt, that you vſe the worde conſecration ſo, that it may ſéeme that Chryſoſtome ment of ſuch breathing out of conſecrating wordes, vponupon bread and wine: as you doe vſe in your popiſhe Maſſe. And the other thing is, that you adde to Chryſoſtomes wordes, the Pronowne noſtri. And where he ſayth Domini, of the Lord: you would hauehave men thinke, that he ſayth Domini noſtri: of our Lorde. And this is the common maner of al your ſort in theſe dayes (I meane Engliſhe Papiſtes) you can not abide that conſecration, ſhould be vnderſtanded of any other thing, then that magicall maner of breathing out wordes vponupon creatures. Nor that he which hath made all things, and therefore is Lorde of all: ſhould be called the Lord, which doth ſignifie that he is not onelyonly Lorde of one ſort of people: but of all nations alſo, and of all creatures.

But what help may you hauehave by the words of Chryſoſtome? doth he not within a fewe lynes after, write thus? Et quia iſtam menſam praeparauit ſeruis & ancillis in conſpectu eorum, vt quotidiè in ſimilitudinem corporis & ſanguinis Chriſti, panem & vinum ſecundum ordinem Melchiſedech, nobis oſtenderet in ſacramento: ideo dicit: Parasti in conſpectu meo menſam, aduerſus eos qui tribulant me. And bicauſe he hath made readie for his men ſeruants and women ſeruants, this table in their preſence, y^t in the ſacramēt he might daily ſhew vntounto vsus bread and wine, to be a ſimilitude or lykeneſſe of the body and bloud of Chriſt after the order of Melcheſedech: he doth ſay, y^u haſt prepared a table in my ſight, againſt them that trouble me.

Nowe, if you will néedes vrge the wordes that you cite for your purpoſe (which notwithſtanding, make nothing for you) I pray you be not diſpleaſed, if I vrge theſe wordes, which are very playne to proue, that in the ſacrament are both bread and wine,Watſons ſentence turned againſt himſelfe. and that the ſame is appointed to be a ſimilitude of the body and bloud of Chriſt. And ſo ſhall your owne ſentence be turned to your ſelfe. Which is that it is great wickedneſſe, and p. 130playne blaſphemie to aſcribe this glorious effect to the néedie elements of this worlde, as to bread and wine.

But nowe, I trowe you hauehave founde a wytneſſe, that will not be ſo ſone diſproued. Euthymius, a Gréeke Author ſayth ſo alſo. A man might aſke you, why Chryſoſtome might not hauehave bene called a Gréeke author, as well as Euthymius. But your purpoſe was (as I ſuppoſe) to make the worlde beléeue that Euthymius, is as auncient as Chryſoſtome. And therefore you couple them togither, preſuppoſing that all the learned doe knowe, that Chryſoſtome wrote in Gréeke. But when the antiquitie of Euthymius ſhall be ſearched: he ſhall be founde yonger then Chryſoſtome by eyght hundred yeares. For the one lyued about the yeare of our Lorde foure hundred. And the other in the dayes of Alexius, Emperour of the Eaſt, about the yeare of our Lord. 1200. He is not yet foure hundred yeres olde. You did well therefore to thruſt him in betwixt Chryſoſtome and Cyprian: that he might at the firſt ſight ſéeme as auncient as they.

But what hath he ſayde? He ſayth (ſaye you) Per hanc menſam intelligit. &c. He vnderſtandeth. &c. As though the Prophet Dauid had vnderſtanded nothing elſe by this worde table: but the table of the aultar, wherevpon the myſticall ſupper doth lye. But ſurely (M. Watſon) I can not wonder ynough at your ſawcie malapartneſſe,Watſon is ſawcie and malapart. which hath moued you to make your wytneſſe, being a Gréeke, to ſpeake that by your mouth and Pen in Engliſhe: which he himſelfe would neuer write in Gréeke. You hauehave ſayde in his name, that the myſticall ſupper doth arme and defend vsus againſt the Deuill which ſometimes craftily layeth in wayte for vsus. &c. Al this you make Euthymius to ſpeake in Engliſhe more then he wrote in Gréeke. You might as well hauehave ſpared thoſe wordes that were none of his, & hauehave cited all his words that he wrote vponupon the verſe of the Pſalme. 22. Paraſti. &c.

In the Latine tranſlation, whereout you cite your ſentence, ſpeaking firſt in the perſon of the Prophet Dauid,Euthymi in Pſal. 22.Ps 22 he ſayth. Non ſolum vt praedixi, me beneficijs affeciſti: ſed & ſpiritualia etiam oblectamenta donaſti, quae per menſam hic ſignificantur. Hanc autem in conſpectu, inquit, inimicorum meorum parasti, vt videntes, dolore tabeſcerent: vel p. 131aduerſus eos, hoc eſt, contra id quod cupiant. Illi enim merore me ſemper ac triſtitia magis afficere ſtudent. Vel per menſam, futurorum bonorum fruitionem intelligit, quam praeparauit Deus diligentibus ſe: vel altaris, menſam, in qua caena myſtica illa iacet, vel etiam virtutem moralem. As I hauehave ſayde before (ſayth Dauid) thou haſt not onelyonly endued me with benefites: but thou haſt alſo rewarded me with ſpirituall pleaſures, which are here ſignified by the table. And thys table (ſayth he) haſt thou prepared, in the preſence of mine enimies, that when they ſée it, they may be ſorrowfull, and euen waſte away with ſorrowe. Or elſe agaynſt them: that is contrarie to that which they doe deſire or would wiſhe: For they doe alwayes endeuour, rather to make me ſorrowfull and heauie: Or elſe he doth vnderſtand by the table, the fruition of thoſe good things to come, which God hath prepared for them that louelove him: or the table of the aultar, whereon that myſticall ſupper doth lye, or elſe he doth vnderſtande by it morall vertue.

If it had pleaſed you to hauehave cyted all theſe wordes: your witneſſe ſhould hauehave appéered a farre more honeſt man then you. And ſome of your faithfull hearers (whoſe credite you would not by your curioſitie ſéeme to miſtruſt) would ſurely hauehave ſayde that you had produced a wytneſſe againſt your ſelfe.Watſon hath produced a wytneſſe againſt himſelfe. For what one worde is there in all this (beſide that little péece that you hauehave picked out) y^t can be wreſted to hauehave any ſhewe to ſerue your purpoſe? And theſe words alſo, as they ſtand in the Authors writing: can no more ſerue your purpoſe then the reſt. For how doth he vſe them otherwiſe then to ſhewe that ſenſe among y^e reſt to be an Anagogicall ſenſe? And if we may be alowed, to alledge ſcriptures for our purpoſes in that ſenſe, and let paſſe both the litterall and morall ſenſes (as you doe here) then let vsus as the common ſaying is: facere quidlibet ex quolibet, make what we luſt of euerye thing, as commonly men of your ſort vſe to doe.

But nowe what doth Cyprian ſay to this matter? He doth teach vsus the ſame leſſon (ſay you) Quos excitamus. &c. Thoſe perſons. &c. You hauehave ſo diſordred the wordes of Cyprian to frame them for your purpoſe: that they can not otherwiſe be brought into order agayne, then by cyting wholy togither, all that which p. 132you hauehave diſordred, with the reſt that you leaue out, as not appertayning to your purpoſe. Cyprian hath ſayde thus: Merito enim trahebatur dolentium paenitentia tempore longiore, vt infirmis, ſi qui eſſent, in exitu ſubueniretur. &c. The repentaunce of ſuch as ſorowed for their fall, was for good cauſe continued for longer time, that if any of them ſhould fall ſicke, we might ſuccour them in their departing out of this lyfe: ſo long as we had tranquilitie and quiet, which would ſuffer vsus to deferre the teares of the ſorrowful long time, and at the laſt ſuccour them in their infirmitie, when they ſhould lye in dying. But nowe, peace is néedefull, not for them that be ſick, but for ſuch as be ſtrong. And we muſt giuegive the communion, not to them that be at the point of death, but to them that lyue: that we doe not leaue thoſe vnarmed and naked, whom we ſturre vp & exhort to battle, but that we arme them with the protection of the bloud & body of Chriſt. And ſeing the Euchariſt or thankeſgyuing, is made for this purpoſe, that it may be a defence to ſuch as receyue it, let vsus arme with the defence of the Lords full féeding, ſuch as we would wiſh ſhould be ſafe againſt the enimie. For how doe we teach and prouoke them to ſhed their owne bloud in the confeſſion of the name of Chriſt: if we doe denie to giuegive his bloud in them that muſt fight? Or howe doe we make them méete for the cup of martyrdome: if we doe not firſt admit them, in the Church to drinke the cup of the Lorde in the right of communion.

Here are Cyprians wordes, in ſuch ſort as he wrote them. And the occaſion that he had to write thus: was the euill opinion, that Cornelius then Biſhop of Rome, had conceyued of Cyprian and other Biſhops, for that they had receyued to communion, ſuch as had before fallen, in yéelding to the perſecutours, by reaſon of the crueltie of torments vſed vponupon them.

To this doth Cyprian and the other Byſhops to the number of .39. anſwere in this Epiſtle. Shewing (as is afore written) that it were not méete, that ſuch as through frailtie hauehave fallen, and doe with bitter teares lament their fall: ſhould when perſecution is threatned and lyke to come, be driuen from the Lordes table, and not ſuffred to be partakers of that ſacrament, that our p. 133Lorde Ieſus hath inſtituted to be an outwarde aſſuraunce of that which he hath promiſed in his worde. For what reaſon were it, to perſwade men to ſtande manfully to the profeſſion of Chriſt, and warant them euerlaſting lyfe, if they ſuffer loſſe of this lyfe for his ſake: and yet denie to giuegive them the holye communion, which Chriſt hath inſtituted to be a ſeale of that promiſe?The beſt armour for Chriſtians. No armour can be ſo ſure, and make a man ſo bolde and couragious againſt his enimie: as to be aſſured, that his quarell is ſuch, that if he die therein, he ſhall not fayle to lyue and raigne in glorious tryumph for euer. Cyprian therefore, doth verie well in vſing theſe Metaphers: calling that ſacrament that was ordeyned to be an aſſuraunce of this euerlaſting triumph, by the names of protection, defence, and ſaufegarde.

But to make Cyprian to ſéeme whole vponupon your ſide:Watſons common practiſe. you help the matter ſomewhat in tranſlating his wordes, and thruſting in a fewe wordes of your owne (as you are wont to doe) to cauſe your hearers and readers to thinke, that no man is able to gaine ſay that, which you hauehave ſayde.

Well, you hauehave yet one other place of Cyprian, but you ſpare the Latine, thinking it ſufficient, to tell your hearers and readers, that Cyprian ſayth ſo. For no man may thinke that you dare belie, ſo holy a man as he was:Lyers hauehave no credit. But bicauſe I hauehave taken you with lyes more then once: I dare not truſt your report of Cyprian, neyther will I ſuffer my readers to be deceyued by it.

Firſt you ſay: This bloud of Chriſt is dronken daylie. &c. His wordes in Latine are theſe. Grauior nunc & ferocior pugna imminet, Cyprian li. 4. Epiſt. 6.ad quam fide incorrupta, & virtute robuſta, parare ſe debent milites Chriſti, conſyderantes idcirco ſe quotidiè Calicem ſanguinis Chriſti bibere: vt poſsint & ipſi propter Chriſtum, ſanguinem fundere. A more gréeuous and cruell battle, is nowe at hande: vntounto which, the Souldiours of Chriſt, ought with vncorrupt faith and ſloute courage, to prepare themſelues, conſidering that they doe daylie drinke the cup of Chriſts bloud, to the ende that they themſelues might be able to ſhed their owne bloud for Chriſtes cauſe.

In the other place that you cite, Cyprian ſayth thus.Cyprian li. 2. Epiſt. 3. Quomodo autem poſſumus propter Chriſtum ſanguinem fundere: qui ſanguinem p. 134Chriſti 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 profeſſiō, euen to the ſhedding of their owne bloud for his ſake, that ſpared not to giuegive his owne hart bloud for the redemption of their ſinnes.

Epheſ. 6.Eph 6As 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 vsus take vntounto vsus this armour, let vsus 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 vsus put vponupon vsus 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 hauehave, 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 onelyonly. But you luſted not to looke on that ſide.

In the other place, he inueigheth againſt ſuch as would hauehave no wine in the miniſtration, but water onelyonly. 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? p. 135He had ſayde before in the ſame Epiſtle. Nam cùm dicat Chriſtus, Ego ſum vitis vera: ſanguis Chriſti, non aqua eſt vti que , ſed vinum. Nec po…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 …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 vsus. &c. In the place that you note in the margent, he ſayth thus. Hic myſticus Languis Demones procul pellit. Angelos, & angelorum Dominum ad nos …llicit. This myſticall bloud, doth driue Deuils farre away: and it doth allure vntounto vsus, 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 vsus: they runne away. And the Aungels doe with ſpéede, runne to vsus 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 vsus. &c. Chryſoſtome calleth it myſticall bloud, and he ſayth that when the Deuils doe ſée it in vsus, 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 vntounto 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 p. 136the 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 hauehave, 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) vnderunder one kinde onelyonly, 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. &c. When thine aduerſarie ſhal ſée.Ambroſ. in Pſal. 118. ſermone. 8.Ps 118 &c. According to your olde maner of tranſlating into Engliſhe: you thruſt in (body and ſoule) of your owne, and ſo doe yée (euerye place) and would hauehave men p. 137thinke, that you meane well and truely. But let vsus ſée what may be ſayde to theſe wordes of Ambroſe. Firſt I muſt let the Reader ſée, a fewe wordes that go before thoſe that you cite, ſo ſhall he be the better able to iudge whether you hauehave dealt vprightly in alledging them for your purpoſe, or no. He writeth thus. Suſcipe ante Dominum Ieſum tuae mentis hoſpitio. Vbi Corpus eius, ibi Chriſtus: eſt. Cum hoſpitium tuum aduerſarius viderat occupatum caeleſtis fulgore praeſentiae, intelligens locum tentamentis ſuis intercluſum eſſe per Chriſtum fugiet ac recedet. Receyue before hande, the Lorde Ieſus into the harbour of thy minde. Chriſt is there, where his body is. When the enimie ſhall perceyue that the brightneſſe of the heauenly preſence, doth poſſeſſe thy lodging, and vnderſtand that Chriſt hath encloſed the place from his temptations, he wyll flye and depart awaye.

Ambroſe doth here teach vsus to receyue Chriſt. Firſt, ſpiritually into our mindes by faith: and then ſacramentally in the congregation. The ſcripture that gaue him occaſion to wryte thus, is the ſixt verſe of the eyght part of the .118. Pſalme, after the accompt of the .70. The wordes of the verſe are theſe. At midnight did I ariſe to prayſe thée. &c. By occaſion of theſe wordes Ambroſe doth earneſtly exhort all Chriſtians to giuegive themſelues to meditation both night and daye: but ſpecially at ſuche time as publike faſting ſhould be appointed. The dayes were then troubleſome, and chriſtians were well moſt continually perſecuted. Wherefore, they did often at the appointment of their Paſtours,The right vſe of faſting. abſtayne from all maner of bodily ſuſtenaunce, and from ſléepe, and gaue themſelues to prayer in the congregation, and did communicate. So aſſuring, euen their ſenſes, that though they ſhould fall into the perſecutors handes: yet ſhould there no harme happen vntounto them. For they were ſurely cowpled vntounto Chriſt, and one to another. So that though they ſhould ſéeme to the worlde to periſhe: yet they were in déede, deliuered from miſerie, and receyued into endleſſe felicitie. And for this cauſe doth Ambroſe call this ſacrament Munimentum. A defence. For by it, we be thorowly certified of the forgiueneſſe of our ſinnes, and that we are reconciled and receyued into fauour with God againe.

p. 138This is not to teach, that after the receyuing of the ſacramēt of the aultar (as you terme it) the Deuill can finde no way to enter into the receiuer: but that when we hauehave receyued Chriſt by faith, and doe declare the ſame by communicating with the reſt of Chriſtes members: then may we aſſure our ſelues, that there is no way for the enimie to enter. And therefore, he will flie away, and as ſaint Ambroſe ſayth, depart from vsus. For Chriſt is in poſſeſſion, and none is able to remoue him.

But I muſt ſtill maruayle that you ſée not, that all theſe whome ye alledge: doe fight againſt you for your priuate Maſſing. And that this Ambroſe doth giuegive you warning, that if you will be defended againſt the Deuill, and hauehave him ſhut out: you muſt firſt receiue Chriſt into the harbour of your minde,Chriſt muſt be in y^e minde before the ſacrament come in the mouth. which is by faith. For Ambroſe knewe, that if Chriſt were not in poſſeſſion of the minde, before the ſacrament came into the mouth: the receyuing ſhould be to condempnation. And then it doth not ſhut out the Deuill: but make an open way for him to enter.

But nowe let vsus ſée what Nazianzen hath ſaide. You ſay, that his words be thus. Menſa haec. &c. This table, and ſo forth, as is afore. Bicauſe the reader ſhall not néede to ſéeke the wordes that you hauehave left out, in the workes of Gregorie (which are not in eueryevery mans ſtudie) I will write ſo much of his ſaying as may make his meaning knowne. And if any ſhall doubt of my faithfull dealing therein: let the ſame ſearch the place and be ſatiſfied. His wordes are theſe: Sanè, & vnguentum quoddam habeo, ſed quo ſolum Reges & ſacerdotes vtuntur, varium & precioſum, ac pro nobis euacuatum, magni vnguentarij opificio compoſitum. Vtinam mihi contingat vnguenti huius odorem bonum apponere Deo. Habeo & menſam, ſpiritalem illam & deuinam, quam mihi praeparauit Dominus contra tribulantes me. Vel in qua requieſco & delicijs fruor, & nequaquam propter ſacietatem iniuriam committo, ſed & omnem paſsionum rebellionem ſedo &c. I hauehave a little ſwéete oyntment alſo (but yet ſuch as being of many oyntments mixed togither and coſtly, and drawne out for vsus, it annoynteth onelyonly kings and prieſts) which was made by the workmanſhip of an excellent vnguentary. Would God it might be my lot to poure out vntounto God, a ſwéete ſauour of this oyntment. I p. 139hauehave alſo, this ſpirituall and heauenly table, which the Lorde hath prepared for me, ouer againſt them that trouble me, or in which I doe reſt, and delight my ſelfe, and doe nothing offend by reaſon of ſacietie or fulneſſe, but I doe alſo ſuppreſſe all rebellion of affections.

Nowe let the learned reader iudge, how well you deſerue to be credited another time when you cite any thing out of the auncient fathers. Gregorie hath ſayde. Or in which I doe reſt and delight my ſelfe, and doe nothing offend, by reaſon of ſacietie or fulneſſe. But you thought good, not to trouble your hearers with any of thoſe wordes: leaſt they ſhould ſée that Gregorie and you be of two mindes. You make your tale ſmooth and whole, as though you had not lept ouer any of Gregories words. For thus you ſay. This table is prepared of God, againſt them that vexe and trouble me,Crafty handling of the fathers ſayings. by which I quench and pacifie al rebellion of my naughtie affections. Who would thinke that there were any worde left out? So craftily can you handle the wordes of auncient fathers, to make them ſéeme to ſerue your purpoſe.

But when the wordes of Gregorie, are conſidered wholy togither, and conferred with that which goeth before and foloweth after: it ſhall appéete that Gregories meaning was to declare in what pointes, the acceptable exerciſe of Chriſtian religion doth conſiſt and ſtande. In pureneſſe of ſoule, and chéerefulneſſe of minde: not in bodily mirth, gorgious apparell, eating and drinking and wantonneſſe. Not in furniſhing of houſes and dores, with flowers, nor burning of lights, nor playing vpō Inſtruments. &c. For ſuch was the order of the heatheniſh ſolemnitie. He would hauehave ſuch Lamps as might light the whole bodye of Chriſtes Church, and the whole worlde. And he ſayth, that he meaneth the holy word of God therby. In compariſon of this light, ſaith he: I eſtéeme not much of all thoſe lightes that men vſe in the ſolemnization of their feaſtes. And then folow thoſe words that I hauehave before written. And immediatly after thoſe wordes, he ſayth. I hauehave alſo a fielde (which the Lorde hath bleſſed) full of flowers, more flouriſhing and more durable, then any flowers that growe in the ſpring time. I meane (ſayth he) the Prieſts, and ſwéete ſauoring p. 140ſhepherds and teachers: and a people, thoughe it be but ſmall in number, yet pure, choſen out, and picked. &c.

Now (M. Watſon) how ſay you by your Nazianzen? will you hauehave him to allowe your priuate Maſſes with their effectes? your Tapers and Torchlight, your ringing & ſinging with blowing of Organs? Your maſking, mumming, and dumbe Idole Prieſtes, that can doe nothing elſe but ſing and ſay their ſeruice in an vnknowne tongue? &c. No, no, all wiſe men may ſée, that he is of a farre other minde.

Nowe let vsus ſée what Cyrillus will ſaye to this matter. He ſayth (ſay you) Non mortem ſolum. &c. Not onelyonly death. &c. If I did not know your olde maner in falſifiyng the ſayings of auncient fathers: I could neuer maruayle ynough at your beaſtly blindneſſe, in cyting this place for your purpoſe. You would hauehave Cyrill to beare you recorde, that the ſacrament of the aultar, is an armour and defence, againſt the temptations of our ghoſtly enimie. &c. To make his words more plaine to the reader: I will let him ſée in wryting a fewe of thoſe wordes that go before, that which you cite. Firſt, he ſpeaketh in the perſon of him that doubteth of hauing any commoditie, by the receyuing of the ſacrament of Chriſtes body and bloud: bicauſe ſaint Paule hath ſayde, that whoſoeuer ſhall eate the bread, and drinke the cup vnworthily, ſhall eate and drinke his owne condemnation. And I (ſaith ſuch one) doe examine my ſelfe, and finde my ſelfe vnworthye. When therefore (ſayth Cyrill) wilt thou (whoſoeuer thou art that ſpeakeſt theſe wordes) be worthy? When wilt thou offer thy ſelfe to Chriſt? For if thou be vnworthy bicauſe thou doeſt ſinne, and thou leaueſt not of ſinning (for who doth vnderſtande his owne ſinne, as ſayth the Pſalmiſt) then ſhalt thou be vtterly without any part of this ſanctification. To this he aunſwereth thus. Quare pias quaeſo cogitationes ſuſcipias, ſtudioſe ſancte que vinas, & benedictione participes, quae (mihi crede) non mortem ſolum, verum etiam morbos omnes depellit. Sedat enim cum in nobis maneat Chriſtus: ſeuientem membrorum noſtrorum legem, pietatem corroborat, perturbationes animi extinguit, nec in quibus ſumus peccatis conſyderat: ſed aegrotos curat, colliſos redintegrat, & ſicut paſtor bonus, qui animam ſuam pro omnibus p. 141poſuit, ab omni nos erigit caſu. I pray thée therefore take in hande godly cogitations. Sée that thou doe lyue ſtudiouſly and holyly, and thou mayſt be partaker of the benediction. Which (beleue me) doth not onelyonly driue away death, but all ſickneſſes and diſeaſes alſo. For when Chriſt dwelleth in vsus he doth ſtill the raging law of our members, he doth confirme and ſtrenthen godly deuotion, he quencheth y^e parturbations of the mind. Neither doth he cōſider the ſinnes wherin we are: but he maketh whole ſuch as be ſicke, & them ſound that be broken. And as a good ſhepherd that hath giuē his life for his ſhéepe: he doth lift vsus vp, as oft as we fal.

If a man ſhould aſke Cyrill, what it is that driueth awaye death and diſeaſes, he would ſay, the benediction or ſanctification, that is Chriſt. For (as ſaint Paule ſayth) he is our ſanctification.1. Cor. 1.1 Cor 1 And that ſinner that foloweth Cyrilles counſell, néedeth not to doubt of ſanctification by Chriſt, and conſequently, he néedeth not to feare to be partaker of that ſacrament that was inſtituted to confirme and ſtrengthen vsus in the beliefe of our ſanctification in him. And if a man ſhould aſke him, who it is that ſtylleth the raging law of our members. &c. He would aunſwere y^t it is Chriſt.

But if a man ſhould bid you make your reaſon perfite, by putting to ſo many Verbes one Nominatiue caſe, at the leaſt (for it is a verie vnperfite oration wherein there is no Nominatiue caſe, as Grammarians ſay) it is to be thought that you muſt ſay,An oration without a Nameyng caſe. that Sacramentum altaris, the ſacrament of the aultar is the Nominatiue caſe to al thoſe verbes. And then ſhal it appéere how Cyrill and you doe agrée, & how cleanly you hauehave conueyed your matter.

But nowe you conclude your treatiſe vponupon this effect, with a maruellous exclamation: wondering firſt at the ſtraunge effectes that this ſacrament hath brought forth, & then at the lardge conſcience of your late teachers (deſtroyers of Chriſtes flock, you ſay) which take away this armour, which was none other thing but to leaue you naked and vnarmed againſt the Deuill, that he might preuayle. &c.

All this labour you might hauehave ſpared:Watſō might hauehave ſpared this labour. if you would hauehave opened your eyes to ſée the true meaning of thoſe places of ſcripture and auncient fathers that you cite for your purpoſe. For p. 142they neyther teach that theſe effectes doe ſpring out of the ſacrament of the aultar: nor that your late teachers hauehave robbed you of any treaſure. For they did but take from you ſuch toyes as your father the Pope had deuiſed for you. Neyther did thoſe teachers plant among you a bare Ceremonie: for they reſtored agayne the Sacrament of the bodye and bloud of Chriſt, which you and your ſort, had ſo diſguiſed with your ceremonies, that it could not be knowne for any ſacrament of Chriſt. They taught not, that it is nothing elſe but bread and wine: but they taught, and we doe teach, that it is ſacramentall bread and wine, and that being receyued by the member of Chriſt, it is the miſticall body of Chriſt, and worketh in him as much as our ſauiour Chriſt did ordeyne it to worke: That is, the certifying of his weake nature: that euerlaſting life is purchaſed for him, by the death and bloud ſhedding of Chriſt: And that he is vnſeparably knit vntounto Chriſt his head, and vntounto the reſt of Gods choſen children. And this is not the effect of bread and wine: But of him that worketh by his ſacraments as by inſtruments. But nowe you hauehave one effect more, and ſo an ende of this matter.

WATSON. Diuiſion. 27Well: one other effect I ſhall note vntounto you, and make an ende of that matter.

This effect is written in the next verſe of the ſame Pſalme. Et calix tuus inebrians quám praeclarus eſt: Pſal. 22.Ps 22and thy Chalice or Cup that maketh vsus dronke, howe goodly and excellent is it? There be two Cups, one worldly of wine, the other heauenlye of Chriſtes bloud: both make men dronken, but after diuers ſortes, the one is ſometimes, the inſtrument of ſinne, the other at al times the inſtrument of grace, for as much as perteyneth to his owne nature.

Of this wryteth S. Cyprian. Sed quia ebrietas dominici calicis & ſanguinis non eſt talis qualis est ebrietas vini ſecularis, Cyprian. li. 2. Epiſt. 3.cùm diceret ſpiritus ſanctus in Pſalmo. Calix tuus inebrians, addidit perquám optimus: quòd ſcilicet calix dominicus ſic bibentes, inebriat, vt ſobrios faciat, vt mentes ad ſpiritalem ſapientiam redigat, vt à ſapore isto ſeculari, ad imtellectum Dei vnuſquiſque reſipiſcat. But bicauſe the dronkenneſſe p. 143of 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.Ps 1as vponupon 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 cō fuſion, 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.Ps 118Eate 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 hauehave 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 hauehave made it the efficient cauſe of thoſe effects. But now, as one that remembreth p. 144not what you hauehave 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 hauehave 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 hauehave 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 hauehave in it, a naturall ſtrength to make the drinkers dronken: it can not expreſſe, that is to ſay, it can not lyuely repreſent p. 145the 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 hauehave 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.Ps 22 wryting vponupon the ſame verſe of the .22. Pſalme. Where he ſayth thus. Et poculum tuum, obliuionem praeſtans priorum vanarum delectationum, quam praeclarum eſt. And thy cup, which doth make men forget their former vayne pleaſures: is very notable and excellent. And this is according to that which ſaint Paule wryteth to the Epheſians ſaying. Be ye not dronken with wine, wherein is exceſſe:Epheſ. 5.Eph 5 but be yée filled with the holy ghoſt. &c.

To helpe you to proue this effect: you cite Ambroſe vponupon the firſt Pſalme. And to auoyde tediouſneſſe, you will faithfully reherſe his words in Engliſhe. &c. It had bene well, if to auoyde tediouſneſſe, you would hauehave left out all that you doe here cite out of Ambroſe. Or elſe, that you had borowed a little more time with your Auditory: to make his meaning better knowne to them.

p. 146In the beginning of the matter that ſaint Ambroſe doth handle in the place that you cite:Ambroſ. in Pſal. 1.Ps 1 he ſayth thus. Hoc primum bibe. Drinke this cup firſt. And ſhortly after he ſayth thus. Prodeſt tibi cor habere contritum. Hoc primum bibe: vt ſacrificium tuum accipiatur a Domino. Doceat te Apoſtolus quid ſit, (hoc primum bibe:) hoc eſt tribulationis poculum. It is profitable for thée to hauehave a contrite hart. Drinke this cup firſt, that the Lorde may accept thy ſacrifice. Let the Apoſtle teach thée, what this ſaying (drinke this cup firſt) doth meane. It ſignifieth the cup of tribulation. And after a fewe wordes he ſayth. Bibe primum, vt ſitim mitiges: Bibe ſecundùm, vt ſaturitatem haureas. In veteri testamento compunctio, in nouo laeticia eſt. Drinke the firſt Teſtament, that thou mayſt mitigate thy thirſt: drinke the ſecond, that thou mayſt drinke to the full. In the olde Teſtament there is hartie ſorowe for ſinne, in the newe Teſtament: ioy and gladneſſe. And to auoyde tediouſneſſe, let me faithfully rehearſe in Engliſhe, the wordes that go immediatly before thoſe wordes that you cite. Sée (ſayth ſaint Ambroſe) howe the Lorde hath on the hehalfe of his ſeruants: matched the diſceites of the Deuill. He did with one morſell of meat diſceyue one man: that he might in one, circumuent all. But Ieſus hath redéemed all, with the meate of ſaluation: that in all, he might reforme him that had bene diſceyued. The Deuill did inuent the golden Cup of Babilon, that ſuch as ſhould drinke thereof, might be more thirſtie: and that bicauſe the drinke coulde not be pleaſaunt, he might allure them with the price of the Golde. He began vntounto them of his owne wine, wherevnto he ſought to hauehave the helpe of the metall. But the Lorde Ieſus did poure water out of the rock, and ſo forth, as you hauehave cited. And to the ende of thoſe wordes that you cite: he addeth theſe. Neyther let it moue thée, that the Babilonion Cup is of Golde: for thou doeſt drinke the Cup of wiſedome, which is more precious then is Gold or Siluer. Drink both the Cups therefore, both the olde and the new Teaſtament. For in eche of them thou doeſt drinke Chriſt. Drinke Chriſt: bicauſe he is the wine. Drinke Chriſt: bicauſe he is the rock, that vometted out the water. Drinke Chriſt: bicauſe he is the Fountaine of lyfe. Drinke Chriſt: bicauſe he is the riuer, the ruſhing wherof p. 147doth make glad the Citie of God. Drinke Chriſt: bicauſe he is peace. Drinke Chriſt: bicauſe riuers of lyuing water doe flowe out of his belly. Drinke Chriſt: that thou mayſt drinke the bloud wherewith thou waſt redéemed. Drinke Chriſt, that thou mayſt drinke his worde. &c.

Nowe (M. Watſon) if you hauehave not dronke ſo déepe of the Babilonicall cup, that you be thereby fallen into the deadly ſlumber of Romiſhe obſtinacie: you muſt néedes ſée that Ambroſe doth not in this place meane to maintaine your aſſertion: That is, that the ſpirituall dronkenneſſe, is the effect of the ſacrament of the aultar. But here by the way I muſt put you in remembraunce of citing ſuch places as fight againſt your priuate Maſſes and halfe Houſels.

But you hauehave yet another place,Ambroſ. in Pſal. 118. Ser. 15.Ps 118 where Amborſe ſpeaketh more playnly, and ſayth. Eate the meate of the Apoſtles preaching. &c. Ambroſe wrote them thus in Latine. Dicit ad Diſcipulos, date illis vos manducare: ne deficiant in via. Habes apoſtolicum cibum: manduca illum, & non deficies. Illum ante manduca, vt poſtea venias ad cibum Chriſti, ad cibum corporis dominici, ad epulas ſacramenti, ad illud poculum quo fidelium inebriatur affectus, vt laetitiam induat de remiſsione peccati, curas ſeculi huius, metum mortis, ſolicitudineſ que deponat. Hac ergo ebrietate, corpus non titubat, ſed reſurgit: animus non confunditur, ſed conſecratur. He ſayth to his diſciples. Doe ye giuegive them to eate, leaſt they faint by the waye. Thou haſt the meate that the Apoſtles gaue: eate that, and thou ſhalt not faint. Eate that meate firſt: that thou mayſt afterward come to the meate of Chriſt, to the meate of the Lordes body, to the delicacies of the ſacrament, to that cup wherby the affection of the faithfull is made dronken, that it may put on ioy for the remiſſion of ſinne, and laye off the cares of this worlde, the feare of death and troubles of minde. The body doth not ſtumble with this dronkenneſſe, but it ryſeth againe, the minde is not confounded, but conſecrated.

The meat that the Apoſtles did miniſter,Math. 28. Marc. 16.Matt 28Mark 16 was the word and the ſacraments. For this was their commiſſiō. Ite in mundum. &c. Go into all the worlde, and preach the Goſpell to all creatures. &c. And ſaint Paule ſaith. Sic nos aeſtimet homo. &c. 1. Cor. 4.1 Cor 4Let a man ſo eſtéeme p. 148vsus, as the miniſters of Chriſt, and Stewards of Gods myſteries. Wherefore Ambroſe teaching vsus to eate the Apoſtolicall meate firſt, y^t we may afterward come to the meate of Chriſt: can not meane of that meat that is receyued, either by the eares or by the mouth, but by faith into the hart and ſoule. Which is, as Ambroſe ſayth here, the delicacie of the ſacrament, and the cup that maketh the affection of the faythfull dronken. &c. But ſée you not, how this place alſo, fighteth againſt your priuate Maſſes & halfe communions? yea and againſt your maner of miniſtring ſacraments, without the preaching of the worde before. But go forwarde with your matter.

WATSON. Diuiſion. 28Theſe ſcriptures, and theſe effectes brought out of the ſcriptures, and confirmed by many manifeſt authorities of the holy fathers, doe proue euidently to any man that hath but common wit and any ſparkle of grace, and is not forſaken of almighty God, that the ſubſtaunce of this ſacrament is neyther bread nor wine, but onelyonly the body and bloud of our Lorde Ieſus Chriſt, vnited to Gods ſonne in vnitie of perſon, which is a ſufficient cauſe, able to worke in the worthy receauer theſe heauenly and glorious effectes, which I hauehave ſpoken of already.

Whereby appeareth, what moueth me to continue ſtill in that faith, which is ſo expreſly taught in holy ſcripture: which ſcripture alſo draweth and pulleth me from the contrarie falſe opinion.

Math. 7.Matt 7In dyuers places it moueth me and all chriſten men to beware and take heede of falſe Prophets, that come in the apparell of ſheepe, but within they be rauenous Wolfes: that in their mouths hauehave the worde of God, the truth, the Goſpell and ſuch gaye wordes, but the pitte and effect of their teaching is olde rotten hereſies, confuted and condemned of all Chriſtendome before, and not Gods worde, the name whereof they abuſe to the maintenaunce of all vice, errour, beaſtly lyuing, adulterie, diſobedience, ſacrilege, and open conſpiracie, to the ſubuerſion of themſelues, and p. 149of that ſtate vnderunder which they liue.

The ſcripture cryeth, Nolite omni ſpiritui credere, 1. Iohn. 4.1 John 4beleue not eueryevery ſpirite, but trye and proue the ſpirites, if they be of God or no, for many falſe Prophets are abroad in the world. One way to trie them, is to marke the ende of their conuerſation, and the example and fruit of their liues, as ſaint Paule ſayth. Quorum exitum conuerſationis intuentes, Hebr. 1.Heb 1eorum imitamini fidem: folow their fayth, the ende of whoſe conuerſation ye hauehave ſeene.

We hauehave ſeene, what is the ende of this newe teaching, carnall and deteſtable lyuing, conſpiracie and treaſon.

The other fathers of whome we learned our faith, were men whome the corrupt worlde was not worthy to hauehave: theſe Authors of this new opinion were men, that were not worthy to hauehave and enioy the worlde: Pet. 28.of whom ſaint Peter writeth, Magiſtri mendaces, and ſo forth. Lying maiſters that bring in ſectes of perdicion, & denie that Lord that bought them (as they doe in this matter of the ſacrament) bringing vponupon them a ſpeedie perdition: and many ſhall folow their wayes, through whome the way of truth ſhall be ſlaundered and blaſphemed, and in couetouſneſſe by feyned words they ſhall make marchaundiſe of you, to whome iudgement ceaſeth not, and their deſtruction ſleepeth not.

We be alſo warned by ſaint Iohn of this matter, ſaying: 2. Iohn. 1.2 John 1he that remaineth & abideth in the doctrine (that the Apoſtles taught) he hath the father and the ſonne. If any come to you not bringing thys doctrine, doe not receyue him into your houſes.

Here he doth teache vsus to auoyde them, that profeſſe any other doctrine then ſuch as all faithfull men vniuerſally thorowout the world hauehave receyued and profeſſe, which is not the doctrine, that the Sacramentaries preach.

Finally conſidering the promiſes of Chriſt to his church that he will be with them to the worldes ende, Math. 28.Matt 28and that the holy ghoſt ſhall lead them into all truth, Iohn. 16.John 16then may we iuſtly ſay, that if this our fayth be an errour, it hath preuailed p. 150vniuerſally not one hundreth yeare, but two, three, foure, yea a thouſand yeare, and more then that, euen to the aſcenſion of Chriſt, as appeareth by the teſtimonies of all holy wryters, and then may we ſay Lorde if we be deceaued, thou haſt deceaued vsus, we hauehave beleeued thy worde, wee hauehave folowed the tradition of the vniuerſall Church, we hauehave obeyed the determinations and teachings of thoſe Biſhops and Paſtors, whome thou haſt placed in the Church to ſtaye vsus in vnitie of fayth, that we be not caried awaye with eueryevery winde of falſe doctrine. Therefore if we be deceyued it commeth of thee O Lord, our error is inuincible.

But good people, we are ſure, God deceaueth no man, let vsus all beware we doe not deceaue oure ſelues, as Saint Iames ſayth.

CROWLEY.As touching the ſcriptures that you hauehave alledged, and the effectes that you hauehave affirmed, to be the effects of the ſacrament: you are already ſufficiently aunſwered. And for the ſubſtaunce of the ſacrament alſo. We teach not that the worthy receyuer, doth receyue none other thing but bread and wine: for we hold (as the ſcriptures & the auncient fathers hauehave taught) that the worthy receiuer doth receiue after a ſpiritual maner, & ſacramentally, very Chriſt, God and man, that bread of lyfe that came downe from heauen. But with S. Auſten we teach, that the vnworthy receiuer doth not receyue Panem Dominum: ſed panem Domini contra Dominum. Auguſt. in Iohn. Tract. 59.The bread which is the Lorde: but the bread of the Lord againſt the Lorde.

And where you cite certaine ſcriptures, that warne you and all chriſtians to beware of falſe prophets. &c. you your ſelfe are one of thoſe falſe Prophets. And the Prelates of your Antichriſtian and Babilonicall Church of Rome: are thoſe rauening Woolfes that ſaint Paule did prophecie of,Act. 21.Acts 21 that ſhould not ſpare the flock. The hauock that you made of Chriſtes ſilly Lambes in Quéene Maries dayes,1. Iohn. 4.1 John 4 doth declare what you are. Saint Iohn doth very well warne vsus, not to beléeue eueryevery ſpirite: but to trie whether they be of God or not. And ſhall we thinke that your ſpirite is of p. 151God, which moueth you to ſet vp the Pope aboue al that is called God (that is aboue all Princes,2. Theſ. 2.2 Thess 2 which in the ſcripture are called Gods) and to maintaine him in the temple of God (that is in the Church of Chriſt, boaſting himſelfe as though he were God? No ſurely, we can not thinke that your ſpirite is of God, for it is an arrogant ſpirite.

And as for the way that you hauehave found to trie ſpirites by: let it be conſidered. And if your ſpirite, may be by that triall founde to be of Chriſt: then will we credite you. But if oures be found ſo by the ſame: then why ſhould not you credit vsus. Mementote praepoſitorum veſtrorum (ſayth ſaint Paule) qui vobis locuti ſunt verbum Dei, quorum intuentes exitum conuerſationis, imitamini fidem. Hebr. 13.Heb 13Remember thoſe that are your gouernors, and hauehave ſpoken vntounto you the worde of God: and conſidering the ende of their conuerſation, yée doe imitate or folow their faith.

Chryſoſtome wryting vponupon this place ſayth thus. In hoc loco, etiam de adiutorio in fratres, eum exiſtimo dicere: hoc enim eſt quod dicit. Qui vobis locuti ſunt verbum Dei: Quorum contemplantes exitum conuerſationis, imitamini fidem. Quid eſt contemplantes? Sepius animo verſantes, & apud voſmetipſos examinantes, conſyderantes, ſubtiliter diſcutientes inquit, exitum conuerſationis. Hoc eſt perſeuerantiam vſus que in finem: quoniam finem bonum habuit eorum conuerſatio. &c. In this place (ſaith Chryſoſtome) I ſuppoſe that he ſpeaketh of the helpe that the brethren ſhould hauehave at their handes. This is it that he meaneth when he ſayth, which hauehave ſpoken the worde of God to you, the ende of whoſe conuerſation when ye doe behold, you follow their fayth. What meaneth he when he ſayth, when you doe beholde? He ſayth as much as if he had ſayde. When you doe toſſe it and tumble it in your mindes, and doe examine it with your ſelues, conſidering and diſcuſſing it thorowly. The ende of their conuerſation, that is, their perſeueraunce to the ende: bicauſe their conuerſation had a good ende. &c.

It is manifeſt, that Chryſoſtome: doth vnderſtande ſaint Paules purpoſe in this place to be, chiefely to put the Hebrues in remembraunce of their duties, towardes ſuch as had preached the Goſpel amongſt them. Whoſe faith they did imitate: bicauſe p. 152they had ſéene their conſtancie in contynuall preaching of ſounde doctrine,Another ſhift that Watſon vſeth. leading a lyfe according to the ſame. And here I muſt tell you, that you doe to much abuſe Saint Paule, when you make the Engliſhe reader beléeue, that ſaint Paule ſpeaketh in the Imparatiue Moode, commaunding the Hebrues to folow the fayth of thoſe men, the ende of whoſe conuerſation they had ſéene. For both in the Gréeke and Latine, it is the Indicatiue Moode. You doe folow. But graunt it be a marke whereby the ſoundneſſe of fayth maye be knowne: What hauehave you wonne therby? Shall there not as many of the Popes Clergie be found inconſtaunt in doctrine: as of the teachers of the newe learning (as you terme them)? I néede not to write any more of this matter. The worlde ſéeth well ynough, both the conſtauncie and conuerſation of the moſt part of the teachers of your ſort.

In déede (as Chryſoſtome ſaith héere) when men ſhal ſée that the Preachers of any doctrine, doe perſeuer and continue conſtaunt in that doctrine, and doe leade a lyfe lyke vntounto the doctrine: it moueth them that heare the doctrine, to waighe and conſider, both the lyfe and the doctrine, and when they finde that both be ſound,The fruit of conſtancy and good lyfe in Preachers. & without hypocriſie, to folow the faith of ſuch preachers, as the Hebrues did folow the faith of them that had conſtauntly preached the worde amongſt them, and led a lyfe according to the ſame. But if the doctrine, when it is weighed, be found dyuers and ſtraunge, and the conuerſation hypocriticall, full of will workes, beſides, yea and contrarie to the commaundement of God: then the godly, wiſe, will leaue thoſe hypocrits and their faith, and ſéeke for ſuch as ſhall preach vntounto them ſuch doctrine as may be found perfite and ſounde. And though the preachers of that doctrine doe in ſome pointes, ſhewe themſelues to be men: yet will they not reiect the ſounde doctrine, for the lack of ſounde lyfe in the preacher.

But you bende theſe wordes of Paule another way: and you ſay that you hauehave ſéene the ende of this newe learning. It is (ſay you) carnall and deteſtable lyuing, conſpiracie and treaſon. Me thinketh, I could geſſe, where you learned to call the lyfe of thoſe teachers that you name newe: carnall and beaſtly. For it was p. 153the maner of your olde mayſter Stephane Gardiner: ſo to terme the lyfe of maried miniſters. So beaſtly was he, and ſo beaſtly doe you ſéeme to be (for that is the carnall and beaſtly life that you meane, I am ſure) as to accompt that thing beaſtly, which is the holy ordinaunce of God. Saint Paule, euen in the ſame chapter that you doe cite hath ſayde. Honorabile eſt coniugium in omnibus, Hebr. 13.Heb 13& thorus immaculatus. Mariage is honorable amongſt al men: and the bed thereof vndefiled. It is to much therefore to call it beaſtly in miniſters, for they be men alſo, and therefore their wedlock is honorable. As for your wyfeleſſe Prieſthood, the world hath ſéene and perceyued well ynough, and as ſaint Paule wryteth to the Epheſians. Quae enim in occulto fiune ab ipſis, turpe eſt & dicere: Epheſ. 5.Eph 5It is a filthye thing, once to name thoſe thinges that theſe men doe in ſecret.

As for your conſpiracie and treaſon that you charge vsus with: I referre to the iudgement of ſuch as hauehave reade the Chronicles and hiſtories of the practiſes of Popiſh Prelates. And I pray you (M. Watſon) euen in the dayes that you hauehave lyued: who hauehave bene the conſpirators and Traytors? Was Aſke in Lyncolne ſhire, a ſcholer of the new teachers? did not he and his companie, trayterouſly conſpire and rebell againſt their prince,The fruits of popiſhe doctrine. bicauſe their Pilgrimages and Abbayes were ſuppreſſed? And what ſay you to y^e Vicare of Loweth that ſturred about the ſame matter? And in king Edwarde the ſixt dayes: who were the Captaynes and leaders, in eueryevery part of England almoſt, euen in one Sommer, but popiſhe prieſtes, and ſuch as had bene taught by them? And what Countries in all Englande were more quiet at that time, then were thoſe, where the goſpell (which you call new learning) had bene moſt diligently and faithfully taught?

If you can name vsus one, that being a teacher of the newe learning (as you terme it) hath rebelled againſt his prince: we can finde you a doſen of your Clearks for that one. And then are we in as good caſe being compared vntounto you: as y^e Apoſtles were, being compared to the phariſeis. For if one in eueryevery twelfe of vsus, ſhould be founde to beare a trayterous hart towardes his prince, as among the twelue Apoſtles: there was founde one Iudas: yet p. 154ſhould we alwayes hauehave a .xj. honeſt men for one knaue, where as amongſt the Phariſeis and you, there are to be found for eueryevery honeſt man a .xj. falſe knaues at the leaſt. And thus all men may ſée the ende of that learning that you call olde.

Nowe, thoſe fathers whome the worlde was not worthye to hauehave: were not the teachers that you learned your Popiſhe fayth of: but you learned of thoſe fathers that were not worthy to hauehave the worlde. They were not fathers diſcended of the right line, but intruders and vſurpers, that moſt cruelly murdered the children of the right fathers.2. Petr. 2. And they are euen thoſe lying mayſters, that ſaint Peter ſpake of in the place that you cite. &c.

And you and your ſort, are euen the ſame that ſaint Iohn gyueth vsus warning of in the place that you alledge? For you abide not in y^e doctrine that Chriſt and his Apoſtles did teach:2. Iohn. but contrarie to that doctrine, you make to your ſelfe an head and mayſter vponupon earth, and call him the moſt holy father, teaching his decrées and ordinaunces, as the doctrine that all Chriſts flock, muſt vnderunder paine of the loſſe both of body & ſoule imbrace & obey.

And here ſaint Iohn doth teache vsus to auoyde you and your ſort, which doe teach & profeſſe another doctrine, then that which was by the Prophets and Apoſtles taught, to be beléeued and receyued of all Gods elected and choſen children throughout the worlde. This doctrine is not the doctrine of the Papiſtes.

Watſon concludeth with a lowde lye.But nowe you conclude with a lowde and ſhameleſſe lye: Affirming that your learning (meaning the Pops learning) hath vniuerſally preuayled, euer ſince the aſcenſion of Chriſt. Biſhop Iewell, in his aunſwere to your friend maiſter Doctor Harding: hath moſt manifeſtly proued, that you ſtretch your lye to farre by ſixe hundred yeres at the leaſt. And how hauehave you folowed the worde of the Lorde God, to whome you turne your ſpéeche and ſay, if we be diſceyued, thou haſt diſceyued vsus: ſeing he ſayth, drinke ye all of this, and you ſay, No. None ſhall drinke it but Prieſts onelyonly. Make thée no grauen Image (ſayth he) yes (ſay you) we will hauehave our Churches full. &c.

Wherefore if God hauehave diſceyued you: it is not bicauſe you hauehave beléeued his worde: but bicauſe you hauehave loued lyes more p. 155then truth, and therefore God hath iuſtly giuen you ouer In efficaciam erroris, euen to the force and ſtrength of error,2. Theſs. 2.2 Thess 2 as ſaint Paule wryteth. And ſo is your error a iuſt puniſhment for the credite that you gaue vntounto lyes. And although God neyther doth nor can diſceyue any man, in ſuch ſort as you doe meane: yet he ſayth that in ſuch meaning as I hauehave written,Ezech. 14.Ezek 14 he doth diſceyue ſuch as you are, for the wickedneſſe of ſuch people as you hauehave inſtructed.

Thus hauing ſpoken ſomething of the ſcriptures, WATSON. Diuiſion. 29as this ſhort time would permit, there remayneth alſo the ſecond thing, which I ſayde moued mee to continue in thys fayth, which is the authorities of auncient fathers that hauehave flouriſhed in the preaching of Gods truth in all ages with authorities. I thinke verily in no age hauehave bene ſo curiouſly ſought, ſo diligent founde out, and ſo ſubſtantially wayed, as in this our time.

And all this is bicauſe the oppugnation of the truth in this matter, hath extend it ſelfe not onelyonly to the ſcriptures but alſo to the doctors, & to eueryevery particle and title of the doctors, whoſe wrytings hauehave bene ſo ſcanned & tried, that if any thing could hauehave bene gathered & piked out of their books, eyther by liberal writing before this miſtery came in contention, or by miſconſtruction of their words, or by deprauatiō of their meaning, that could ſeme to make againſt our fayth herein it was not omitted of ſome, but ſtoutly alledged, amplified, inforced, and ſet forth to the vttermoſt that their wittes coulde conceaue, which if God hath not infatuat, leauing them to ſpeake ſo, as neyther fayth nor reaſon could allow: lyke as they hauehave with their vanities ſeduced a great ſort the more pittie, ſo they ſhould hauehave vndermined and ſubuerted the fayth of a great many mo, that were doubting and falling but not cleane ouerthrowne, thankes be to almightie God.

Of theſe authorities, although with a little ſtudie and leſſe labour, I could at this time alledge a great number, yet cōſidering the ſhortneſſe of the time, which is almoſt ſpent. p. 156I ſhall be content to picke out a fewe, which doe not onelyonly declare the minde of the author, but alſo conteyne an argument to proue and conuince the truth of our fayth, and ſuch an argument, as neyther figuratiue ſpeeche, nor deprauation of the wordes or meaning can delude. And firſt I ſhall begin with the weakeſt, that is with the ſuſpition of the Gentils. Tertullian in his Apologie teacheth, howe the Gentiles did accuſe the Chriſten men for kylling of yong children, ertul. apol. Capit. 7.and eating of their fleſhe, he ſayth thus: Dicimur ſceleratiſsimi de Sacramento infanticidij & pabulo inde. We are reported and accuſed as moſt miſcheuous and wicked men, for the ſacrament of kylling of children and eating their fleſhe, and drincking their bloud.

Hiſtoria Eccleſiaſt. lib. 5. Capit. 3.Euſebius alſo in this hiſtorie of the Church, wryteth of one Attalus a martyr, who being roaſted in an yron Cradell with fyre put vnderneath, when the ſauour of his burnt fleſhe came to the ſmelling of the people that looked on: he cryed with a lowde voyce to the people. Lo, this is to eate men which you doe, which fault ye make inquiſition of, as ſecretly done of vsus, which you commit openly in the mid daye.

By this accuſation we may vnderſtand, that our ſacramentes and miſteries in the beginning of the Church were kept very ſecret, both from the ſight and knowledge of the Paganes that mocked and ſcorned them, and alſo of thoſe that were Catechumini, learners of our fayth and not yet baptized, for many great cauſes which I ſhall not neede to rehearſe nowe. And yet for all the ſecret keping of them, being ſo many Chriſten men and women as there was, they could not be kept ſo ſecret, but that ſome ynkeling of them came to the eares of thoſe that were Infidels and vnchriſtened, inſomuch that where as in deede and verie truth by the rules of our religion, we did eate the fleſhe of Ieſus Chriſt our Lorde, and drinke hys bloud miniſtred vntounto vsus in the ſacrament, the Gentiles as they were curious to know new things, ſo they came to knowledge of the rumour of our p. 157doings, & eyther by the bewraying of ſome falſe brethrē, or elſe by the ſimplicity of other, that of zeale without knowledge would hauehave conuerted the vnfaythfull to our fayth, heard ſecretly, that wee chriſten men in our miſteries did eate mans fleſh and drinke mans bloud, which they for lack of faith, and further inſtruction began to compaſſe in their wittes, how it was poſsible ſo to doe, and therefore ſome of them blinded by their owne fooliſhe ſuſpicion conceaued and publiſhed amongſt other, as it was moſt likely vntounto them, that we in our ſecret miſterie, did kill yong children, eating their fleſh, and drinking their bloud, and therevpon accuſed certayne before the Magiſtrates of thys heynous crime, which they coulde neuer trie out to be true, as they did accuſe.

But for our purpoſe it appeareth plainly, that we would neuer hauehave kept our miſteries ſo ſecret, if they had beene but ceremonies of eating of bread & wine, nor they would neuer hauehave accuſed vsus of ſuch beaſtly and vnnatural crimes being men of ſuch reaſon, learning and equity, as they were, if there had not bene ſome truth in their accuſation, which in deede was true for the ſubſtaunce of that they alledged, but not for the maner of the thing: for it was and is true, that we in our miſteries eate fleſhe and drinke bloud, but yet we doe not kill and murder yong children, and eate their fleſh and drinke their bloud. And therfore I alledge the ſayings of Tertullian and Euſebius, the which is alſo in Origen the ſixt booke contra Celſum, to declare the accuſation of the Gentils againſt vsus, concerning the eating of fleſhe, and drinking of bloud, which could neuer hauehave commed into their heads ſo to hauehave done, if there had not bene a truth in that matter, which they by their reaſon could neuer ſee otherwiſe, then they alleged, which we by our faith do plainly ſee and know as it was ordeined by Chriſt our Lord. And for that cauſe Tertullian did caſt in a vaine worde, ſaying: that we were accuſed of the ſacrament of kylling of children, which worde (Sacrament) ſtandeth there for no purpoſe, p. 158but to declare vntounto vsus, that this their accuſation did riſe for lack of the true and preciſe knowledge of our Sacrament, which is true, concerning the eating of fleſhe and drinking of bloud, but not true concerning the kylling and murdering of children.

CROWLEY.After you hauehave ſomething ſpoken of the ſcriptures (how much to the purpoſe, let the readers of this aunſwere iudge) you come to the ſecond thing that you ſayde did mooue you to continue in your Popiſhe fayth: That is, the Authorities of auncient fathers that hauehave flouriſhed in all ages, in preaching of Gods truth. And to make your Auditorie to thinke that you meane to deale ſimply: you ſay that we hauehave omitted nothing, that eyther by miſconſturing or deprauing might ſéeme to make againſt your fayth, but hauehave ſtoutly alledged, amplified, enforced, and ſet forth to the vttermoſt that our wyttes coulde conceyue. &c. But when the indifferent reader ſhall hauehave read ouer this aunſwere, and weighed both your doings and mine in miſconſturing, deprauing, ſtoute alledging, amplyfying and enforcing: I doubt not but he ſhall ſée, and will ſay, that the doings that you charge vsus withall, are your owne. And that whereas by the helpe of God we had brought ſome to the knowledge of your falſe dealing, ſo that they began to laye hande vponupon the true fayth in Ieſus Chriſt: you and your ſort hauehave by ſubtile perſwations, by impriſonment and by torments of fyre, driuen many of them, eyther to denie their fayth, or elſe to hide it, or flie their Countrie, and would (if you might hauehave contynued) hauehave baniſhed the light of Chriſtes glorious Goſpell for euer. But the Almightie God be prayſed for it: your power is nowe cut ſomething ſhorter.

A fewe Authorities you ſay, you will picke out, which ſhall proue and conuince the truth of your fayth. And firſt you will begin with the weakeſt (as who ſhould ſay, the Authorities that ſhall come in the rearewarde, are thunderbolts in compariſon of the firſt.) But with little ſtudy and leſſe labour: you could alledge a great number. &c.

Well you will beginne with Tertullian in his Apologie: p. 159where he ſayth thus. Dicimur ſceleratiſsimi &c. Apologet. 7.We are called moſt wicked. &c. And to his wordes you ioyne the wordes of Attalus, written by Euſebius. The wordes are otherwiſe in Latine, then you doe report them in Engliſhe. I will therefore, let the reader ſée them in Latine, that the learned may iudge of both our doings. Attalus verò cum prunis ſubteriectis, in ſella ferrea torreretur, cun que nidor aduſtae carnis, ad nares & ora inſpectantis populi perferrebatur, Eccleſ. hiſt. lib. 5. ca. 3.voce magna exclamat ad plebem. Ecce, hoc eſt homines commedere quod vos facitis. Quid à nobis velut occultum inquiritis facinus, quod vos aperta luce committitis? Nos enim ne que commedimus homines, ne que aliud quid mali agimus. But when Attalus was roſted in an yron Cradell, with burning coales caſt vnderunder it, and when the ſauour of the burned fleſhe, was brought to the noſtrils and mouth of the people that ſtood looking on: he doth with a lowde voyce crie out vntounto the people. Beholde, this that you doe is to eate men. Why doe ye ſearche for amongſt vsus, as for an horrible déede done in ſecret, that thing which you your ſelues doe commit in the open light. For we neither eate men, nor doe any other euill thing.

Of theſe two places you gather a coniecture, that is, that for as much as, the chriſtians were accuſed, as eaters of mans fleſhe and drinkers of mans bloud: there muſt néedes be ſome occaſion of that accuſation. Which you can coniecture to be none other, but the common opinion of the chriſtians, concerning the ſubſtaunce that they receyued in the ſacrament. Which though they kept as ſecretly as poſſibly they might: yet by one meane or other, it came to the eares of the enimies of Chriſten profeſſion. Which for lack of fayth could not conceyue that maner of eating fleſhe and drinking bloud that the chriſtians vſed. And therfore they bruted abroad their owne fooliſhe coniecture: Which was, that chriſtians did in their ſacrifice kill a yong Infant, and dip there ſacrificing bread in the bloud therof, and ſo eate it. But you after your maner of amplifying, doe ſay, that the chriſtians were accuſed before certaine Magiſtrates, of this heynous crime of eating the fleſhe of yong children and drinking their bloud. Which you can finde neyther in Tertullian nor Euſebius. But ſo your tale hath a better ſhewe for your purpoſe: that you might p. 160conclude, that it could neuer hauehave come into the heades of the heathen, thus to accuſe the chriſtians, if there had not bene a truth in the matter. And therefore you conclude that it is true that in thoſe dayes the chriſtians did, and we doe nowe, eate fleſhe and drinke bloud in the ſacrament, but not true concerning the kylling and murdering of children. This you ſay is the weakeſt argument that you will vſe, to proue and conuince the truth of your fayth by.

If this argument be ſufficient to proue and conuince that we doe eate the fleſh and drinke the bloud of Chriſt, in the ſacrament, after your ſort: then let me make an argument to proue and conuince, that in Tertullians dayes, chriſtians did giuegive themſelues to carnall copulation, eyther in common, or elſe at the leaſt with their owne wyfes, immediatly after their feaſt of communion, euen in the ſame place where they had holden that feaſt. For Tertullian ſayth immediatly after thoſe wordes that you cite.An argumēt like Watſons. Et poſt conuiuium inceſto, quòd euerſores luminum canes, lenones ſilicet, teneburum & libidinum impiarum inuerecundiam procurent. And it is ſayde that after the feaſt, we go to inceſt, and that Dogs, that is to ſay, Bawds, which ouerthrow the lightes, doe procure vnſhamefaſtneſſe of the darkeneſſe and wicked luſtes. Thus they doe report of vsus, ſayth Tertullian. But this ſuſpition coulde neuer hauehave come into their heades if there had not béene a truth in the matter of carnall copulation, although not inceſtuouſly as they did maliciouſly brute abroad.

As well doth this argument proue and conuince this matter, as doth your argument proue that chriſtians did in thoſe dayes and doe nowe, eate fleſhe and drinke bloud in the ſacrament. I can not but maruaile what you meane in cyting Origine contra Celſum: ſith you hauehave ſayde before, that the accuſers of the chriſtians were men of great reaſon, learning and equitie. For Origine ſayth in the place that you cite,Origine maketh Watſons coniecture to ſeeme vntrue. that for as much as theſe things be reported of chriſtians, by ſuch as be nothing acquainted with chriſtian religion: they are adiudged to be vaine and falſely inuented againſt the chriſtians. What reaſon, learning, and equitie can there be, in men that will falſely inuent and ſpread abroad p. 161ſuch abhominable and ſlaunderous reportes.

But Tertullian hath caſt in a worde, that maketh vp the matter, whole on your ſide. For he ſayth De ſacramento inſanticidij. For the ſacrament of kylling of children. But let vsus ſée his words togither, as Beatus Rhenanus hath ſet them forth. Dicimur ſceleratiſsimi de ſacramento infanticidij, & pabulo Iudae, & poſt conuiuium inceſto, quòd euerſores luminum canes, lenones ſilicet, tenebrarum & libidinum impiarum inuerecundiam procurent. We are reported to be the worſt men of all, for the ſacrament of murdering of children, and the foode of Iudas, and for inceſt after the feaſt, bicauſe Dogs, that is to ſay Bawds that ouerthrow the lightes, doe procure vnſhamefaſtneſſe of darkeneſſe and wicked pleaſures.

This word ſacrament (you ſay) is a vayne worde, and ſtandeth there, for no purpoſe, but to declare vntounto vsus, that their occaſion did riſe, for lack of the true and preciſe knowledge of oure ſacrament.

If I might be ſo bolde, I would tell you, that your iudgement of Tertullians wryting is verie vaine and fooliſhe, in that you iudge him to hauehave caſt in this worde ſacrament, as ſeruing to none other purpoſe but as you imagine. For what is more probable, then that the heathen did report of them that they had a myſterie or ſacrament, which did conſiſt in y^e murdering of yong children? And doth not Rhenanus, in the argument of this booke, ſay y^t it was obiected to the chriſtians, that in their diuine ſeruice, they did kill a yong Infant, and imbrue with his bloud, the bread that they would eate. But this was falſe ſayth he. But you ſaye it was true concerning the ſubſtaunce of the matter. Well,Watſon againſt Rhenanus. I will leaue you to deale with Tertullian and Rhenanus, as you can in this matter.

But I maruaile much what you meane, in y^t you chaunge Iudae into Inde. You doe Engliſh it, eating their fleſh, and drinking their blood. I think you hauehave not found it ſo in Tertulians works, in any impreſſion that is now to be ſéene. I muſt néeds ſay then, y^t you depraue, miſconſter, & enforce the wrytings of the auncient fathers, to ſerue your purpoſe. I can not ſée, but you might as well hauehave ſuffered it to ſtand as it was Pabulo Iudae, as to make it Pabulo inde: p. 162ſauing that then you might not hauehave tranſlated it as you doe. But you muſt néedes hauehave ſayde the foode of Iudas. And why might not the enimies obiect to the Chriſtians theſe thrée crimes: The kylling of Infants. The féeding of Iudas And committing of inceſt? Why might they not imagine, that the Chriſtians ſhould at their méetings, hauehave one to counterfeyt Chriſt and another Iudas: the one dypping a ſop, and the other receyuing the ſame at his hande? Or why might they not call the eating of that bloudy bread, by the name of Iudas feaſt?

You ſay, that the Chriſtians kept their myſteries ſo ſecret: that the enimies could hauehave no knowledge of the maner of their doings. But in the ſame Chapter Tertullian ſayth thus. Ipſi etiam domeſticis noſtris quotidie obſi…emur, quotidie prodimur: in ipſis plurimum caetibus, & cōgregationibus noſtris opprimimur. &c. We our ſelues alſo (ſayth Tertullian) are eueryevery day beſet with our owne families, we are daylie betrayed, and verie often are we oppreſſed, euen in our verie aſſembles and congregations. And who did at any time come ſodainely vponupon vsus, and finde a childe crying in ſuch ſort? Who did euer finde our mouthes bloudie, lyke Cyclopians and Cirenians, and did open the ſame to the iudge?

By this it is manifeſt that the Chriſtians did not in thoſe dayes, kéepe their myſteries ſo ſecret, as you would hauehave men thinke they did.Watſons concluſion foloweth not. Neither doth that folow that you would conclude, that is, that bicauſe the enimies to chriſtian religion, did imagine that they did murder Infants, and embrue the bread that they ſhould eate in their communion, with the bloud of thoſe children: therefore it was true, that they did eate the fleſhe and drinke the bloud of Chriſt in the ſacrament, in ſuch reall and carnall ſort as you teache.

And yet afterward our myſteries as they came in more knowledge amongs the Gentiles, WATSON. Diuiſion. 30ſo they came into more contempt: for when the multitude of Chriſtian men were ſo increaſed, that they cared not who did looke vponupon them in the time of their myſteries, being out of feare of any externall violence & perſecution then the Gentils ſeing them p. 163knock, and kneele, and make adoration to the ſacraments, not knowing them to be any thing elſe, but as their eyes, ſenſes, and reaſon did iudge, that is to ſay, bread and wine as our ſacramentaries doe nowe, being blinded nowe with hereſie, as they before were with infidelitie: then I ſay, they ſayde, that we did not worſhip and adore one God, as we pretended, but many Gods, as they were accuſtomed: for they ſayde (as ſaint Auguſtine wryteth) that we did worſhip Ceres and Bacchus, the Gods of Corne and Wine, Auguſt con. ſanſt. libr. 20 Capit. 13.taking our ſacraments to be nothing elſe, but bare bread and wine, as the Sacramentaries doe and not to be Chriſt our Lorde and God, his fleſhe and his bloud, as all true faythfull men doe, which appeareth by the adoration of them: the which adorarion we learne that it was done to the ſacraments from the beginning, as is proued by the teſtimonies of our enimies the Gentils, as ſaint Auguſtine reporteth. And alſo by their adoration we learne, that the things which they did adore, were not ſimple creatures, but Chriſtes body and his bloud, vnited to the ſecond perſon in Trinitie.

Saint Baſill being aſked, with what feare, perſwaſion, Baſilius in reg. in terrog. 172.fayth, and affection we ſhould come and communicate the body and bloud of Chriſt, aunſwereth thus: Concerning the feare, we hauehave the ſaying of the Apoſtle. He that eateth and drinketh vnworthily, eateth & drinketh his iudgment and damnation.

What fayth we ſhould hauehave, the words of our Lord doe teach, who ſayde: This is my body which is giuen for you, doe this in my remembraunce. Heſichius li. 6. ca. 22.And Heſichius ſayth likewiſe: Sermo qui prolatus eſt in dominicum myſterium, ipſe liberat nos ab ignorantia. The wordes of Chriſt, which were ſpoken vponupon our Lordes myſterie, they deliuer vsus from ignoraunce that is to ſaye, they teache vsus, what fayth, what eſtimation wee ſhould hauehave of them. Nowe except they be taken as they ſound to eueryevery man, although he be vnlearned and not inſtructed in our fayth before, they could not teach vsus, what fayth we ſhould hauehave, concerning the ſacraments, & therefore p. 64in that they be wordes, wherevpon we muſt learne our fayth, which delyuer vsus from ignoraunce, what the things be, that be deliuered, for that cauſe they muſt be taken as they ſounde, that is to ſay, that the ſacraments deliuered be the very body and bloud of Chriſt, that gaue them.

… …om. 17. in Math.Chryſoſtome ſayth. Quod ſacerdos de manu ſua dat, non ſolum ſanctificatum eſt: ſed etiam ſanctificatio eſt. That thing that the Prieſt doth giuegive out of his hande, is not onelyonly a thing ſanctified: but it is ſanctification it ſelfe. Therefore our ſacrament, muſt not onelyonly be an holy thing, as they ſayde, holy bread, holy wine: but it muſt bee the ſubſtaunce of holyneſſe, making all other things holy.

And here I thinke it worthy to be noted, and to be opened ſomewhat vntounto you, with what ſophiſtrie and vnlearned folye they deluded the ſanctification and conſecration of this ſacrament. Children at the Vniuerſitie can tell, that it is a deceytfull way of reaſoning, by a generall diſcription to exclude and driue away a ſpecial and ſinguler definition, as they did in this caſe. For they ſayde, that the conſecration of the ſacrament was no more, but an appointing of bread and wine to an holy vſe, which vſe they ſayde was to ſignifie vntounto vsus Chriſtes body that is in heauen: and therefore ſome ſayde, that the bread was conſecrat, when the pariſhe Clarke did bring it to the Church, and ſet it vponupon the table, and theſe were no ſmall men, but our greateſt Biſhops God forgiue it them: other ſayde it was not conſecrate, till the wordes of Chriſt were ſpoken, but yet they noted, that the Prieſt ſhould not looke at the bread in the time of the pronouncing, for this ende belike, that they ſhould not be diſceyued, & that God ſhould worke no more then it pleaſed them, that their doctrine might ſome waye bee true.

And therfore they ſayde, eueryevery man and woman might conſecrate and ſpeake the words as well as a Prieſt: but they neuer read what Arnobius ſayth: Arniobus in Pſalm. 139.Ps 139Quid tam magnificum quam Sacramenta deuina conficere? & quid tam pernicioſum, quam ſi ea is conficiat, p. 165qui nullum ſacerdotij gradum accepit? What is ſo excellent, then to conſecrate the ſacraments of God? and what is ſo pernicious, then if he doe conſecrate: that hath receyued no order and degree of Prieſthood? And as they erred in the time and perſon, ſo they erred in the nature of the conſecration, making this of the ſame ſort that all other conſecrations be, receauing the generall diſcription, and denying the degrees and ſpecialties of ſanctification, which be many: for ſomethings be holy, not for any holyneſſe that is in them, but for that they be brought to the Church, and dedicate to ſome holy vſe, as is the temple of God, the veſtures about the aultar, and other things vſed in Gods ſeruice, which things to ſteale and conuey is ſacrilege, and amongſt thoſe things there be degrees of holyneſſe, as ſaint Auguſtine ſayth: Quod accipiunt Catechumini, Auguſt, de peccat merit & remiſs. libr. 2. ca. 26.quamuis non ſit corpus Chriſti, ſanctum eſt tamen, & ſanctius quàm cibi quibus alimur. Holy bread which thoſe that be learners receiue, although it be not the body of Chriſt, yet it is holy, and more holy then the meat, with which we are fed daylie, which alſo is ſanctified by the worde and prayer.

There is alſo holyneſſe, a qualitie, a vertue, & gift of God, making him in whome it is, acceptable in the ſight of God. The ſoule of man is likewiſe ſanctified & holy, bicauſe it is that ſubſtaunce and ſubiect wherein holyneſſe conſiſteth and dwelleth, being a veſſell created to Gods ymage, and prepared to receaue Gods gift of ſanctification & holyneſſe.

And the body of a godly man is alſo ſanctified & holy, bicauſe it is the member of Chriſt, the temple of the holy Ghoſt, and the houſe and tabernacle of the ſoule, repleniſhed with Gods grace and ſanctification and for this reaſon we hauehave in reuerence and eſtimation the reliques & bodyes of holy martyrs and confeſſors, which being members of Chriſt, were alſo pleaſing ſacrifices to Almightie God, eyther for auſteritie of life, or for ſuffering of vndeſerued death, for the fayth or in the quarell of Ieſus Chriſt oure Lorde.

p. 166The ſacraments of Gods Church be iuſtly called holy, bicauſe they be the inſtruments, whereby God doth worke holyneſſe in the ſoule of man, and be as cauſes of the ſame, by Chriſtes owne ordinaunce and inſtitution. But aboue all other, thys ſacrament of the aultar is holye, being as Chryſoſtome ſayde, not onelyonly a thing ſanctified, but the verie ſanctification it ſelfe. For in that it is the body of Chriſt by conſecration, whervnto is annexed the Godhead by vnitie of perſon: it muſt needes be holyneſſe it ſelfe, not in qualitie, but in ſubſtaunce, ſeing whatſoeuer thing is in God, is alſo God, who for his ſimplicitie receyueth no qualitie into himſelfe, but is the author and principall cauſe of all good qualities and graces giuen vntounto man. Wherefore, this place of Chryſoſtome that calleth it ſanctification it ſelfe, can not be auoyded, by no figuratiue ſpeeches, or ſuch like cauillations.

CROWLEY.Here you begin with a lowde lye (by your leaue) for there was neuer time yet wherein true chriſten men, cared not who looked vponupon them in the time of their myſteries:Two lowde lyes, one in anothers neck. but they did ſhut out from the place where they did communicate, all that were not thought méete to be partakers with them. And if you beléeue not me, looke in your Liturgies of Iames, Baſill, and Chryſoſtome. And then you clap another lye euen in the neck of the firſt, ſaying that the Chriſtians made a knocking and knéeling, and adoration to the ſacraments: and that, that was the thing that moued the Gentils to ſay, that we worſhip many Gods, and not one as we pretend. But to proue this to be no lye: you take ſaint Auſten to wytneſſe. Who in the place that you cite, ſayth thus, ſpeaking to Fauſtus the Maniche. Quomodo ergo comparas panem & Calicem noſtrum, & parem Religionem dicis, errorem longè à veritate diſcretum: peius deſipiens quam nonnulli, qui nos propter Panem & Calicem: Cererem & liberum colere exiſtimant. How doeſt thou therfore, compare our bread and cup, and ſayeſt, that an errour, which differeth verie farre from the truth, is as good a religion as oures, being more fondly diſceyued, then are certaine, which by p. 167reaſon of the bread and cup, doe ſuppoſe, that we doe worſhip Ceres and Bacchus. And in the ſame Chapter, he ſayth. Sicut enim à Cerere & libero, Paganorum dijs longè abſumus, quamuis Panis & Calicis ſacramentum, quod ita laudastis, vt in eo nobis pares eſse volueritis, noſtroritu amplectamur. &c For euen as we are verie farre from Ceres and Bacchus, Gods of y^e Paganes, although we doe after our maner embrace the ſacrament of the bread and the cup, which you hauehave ſo highly commended, bicauſe you would therein be like vntounto vsus: euen ſo our fathers were farre ynough from y^e chaines of Saturne, although they did during the time of prophecie, obſerue the calling or name of the Sabboth.

The ſame Gentils, which had ſayde that the chriſtians did worſhip Ceres and Bacchus, bicauſe they vſed bread and wine in their communion: had ſayde alſo, that the people of the Iewes were appointed to be the people of Saturne, bicauſe they obſerued the ſeuenth day of their wéeke for their Sabboth or reſt, which day, the heathen did dedicate vntounto Saturne. Saint Auſten therefore doth aunſwere, that both the Iewes and the Chriſtians, are farre ynough from ſeruing eyther Saturne, Ceres, or Bacchus: notwithſtanding that the one of them obſerued the ſeauenth day, and the other vſed bread and wine in their communion.

And a little afore in the ſame Chapter alſo, he vttereth his minde verie plainly, againſt the groſſe opinion of the Manichies, which helde that they did in all maner of meates, wherwith they ſuſtayned their bodies, eate Ieſus Chriſt, euen as you holde, that you eate him in the ſacrament, receyuing him into your bodies, by the miniſterie of your mouthes.

Of this groſſe eating of Chriſt, doth Auſten write thus in that place. Vobis autem per fabulam veſtram, in eſcis omnibus Chriſtus ligatus apponitur: adhuc ligandus veſtris viſceribus, ſoluenduſ que ructatibus. Nam cum manducatis: Dei veſtri defectione vos reficitis. Et cum digeritis: illius ref…ctione deficitis. Cum enim vos plenos reddit: reſumptio veſtra ipſum premit. &c. But if your fable be true: you hauehave Chriſt faſt bound, ſet before you in eueryevery meat that you eate, and muſt be bound agayne in your bowels, and vnbounde by your belkings. For when you doe eate, you doe refreſh your ſelues by y^e conſuming of p. 168your God, and when you looſe the belly: you doe by his refreſhing, faint or decay. For when he doth fill you ful: your receyuing of him againe doth oppreſſe him. Which thing might be accompted for a déede of mercy, ſeing that he doth in you ſuffer ſomething for you: except he did agayne leaue you emptie, that being deliuered from you, he might eſcape.