The Subtle Sophistry of Watsons Sermons before Queen Mary, Sermon 2 (5 of 5)

The Subtle Sophistry of Watsons Sermons before Queen Mary · Sermon 2 (5 of 5)

p. 151Was there euer heard of any ſuch inſtitution? Looke throughout al the ſcripture and ſhew me where, euer Chriſt did inſtitute, that by eating of bread and wine, men ſhould be partakers of his body and bloud. And if it can not bee ſhewed, as I am ſure it can not: then it was a playne forged lye bearing men in hande that Chriſt inſtituted that he neuer thought, wherby appeareth that they had not this intention which is required to the due conſecration: and alſo that they in words pretending to hauehave a zeale to maintaine Chriſtes inſtitution in their deedes ſhewed themſelues enimies and aduerſaries to the ſame.

Goyng about to proue that we hauehave a new vnderſtanding of priuate: you vtter your owne ſtraunge vnderſtanding therof.CROWLEY. I thinke it ſhall be hard for you to find one good author: that doth vſe it as you vnderſtand it. You ſay ſaint Thomas doth vſe it ſo: but you tel vsus not where. But though ſaint Thomas do vſe it ſo: yet muſt we know him to be a more approued Latiniſt, before we p. 152folow him, and make him our authour in ſo waightie a matter as this. Cicero, and other approued authours doe vſe it, as contrarie to publike and common,Solemne is not contrary to priuate. but neuer as contrarie to ſolemne as you ſay ſaint Thomas doth. Solennis is properly that, which is vſed but once eueryevery yeare: and that at a time certaine and accuſtomed. The contrarie to that, muſt néedes be the thing that is neuer ſo vſed: but oftener or ſeldomer, as occaſion is offred. You ſay we ſpeake agaynſt that, we knowe not what, and we are deceyued in our owne imagination: but we can proue that you are deceyued by your fooliſhe imitation. Your barbarous babling lawiers, hauehave vſed a worde of their owne making, in ſuch ſort as you would vſe Solennis, making it contrary to Priuus: and they ſay, ſolempnizare matrimoniū, for celebrare matrimonium. To celebrate mariage, or to make an open contract of mariage, in the open face of the Church. The imitation of theſe eloquent Latiniſts: hath deceyued both you and ſaint Thomas, if he wryte as you report of him.

As for your Gréeke worde, you might full well hauehave ſpared, vnleſſe it had made more for your purpoſe: for nothing is more contrarie to that which is done by one alone, and to himſelfe, then foreign, is. For you your ſelfe ſay it is a publike miniſterie: which can not be your Maſſe, when the prieſt miniſtreth to none but to himſelf, though he do it in the preſence of ten thouſand, and at the high altare in ſaint Peters Church at Rome, and on ſaint Peters day. It may be ſayde, that it is openly done, and ſo is ſecretly the contrary: but it cannot be truely ſayd to be publikely done, becauſe it is done but by one, and to himſelfe alone. Yea, though there were a ſmall number that did communicate with the prieſt, in the preſence of a great number that were not partakers with them: yet ſhoulde it not be publike, becauſe it is not common to as many as it ſhould be common vntounto. So farre of is your Gréeke worde: from proouing your priuate Maſſe to bée publike.

Who they be that can well away with your Maſſe, but not with your priuate Maſſe you tell vsus not: but I tell you, that I hauehave ſayd, and doe ſay, Sine fine, without ceaſing, that your priuate p. 153Maſſe is againſt Chriſtes inſtitution. Yea, I doe not onelyonly ſay it, but I will proue it alſo, euen by your owne wordes concerning thoſe thrée things that you ſay the ſacrament conteyneth,Priuate Maſſe proued to be againſt the inſtitution of Chriſt. as it is the inſtitution of Chriſt. I reaſon thus. Whatſoeuer Maſſe hath not all theſe thrée things, is againſt the inſtitution of Chriſt. But your priuate Maſſe lacketh one of them, that is Participation: Ergo, it is againſt the inſtitution of Chriſt. The participation of prayers, oblation, and merites, will not ſerue here. There muſt be participation of that which is conſecrated, that is, the bread and wine. But that is not in your priuate Maſſe, Ergo, &c. Say not now that we neuer proue, that your priuate Maſſe is againſt Chriſtes inſtitution.

Thus going about to proue your negatiue: you hauehave miniſtred matter to proue our affirmatiue. Well you procéede to the foure things that are required in the due conſecration. The firſt, is neceſſarie matter, &c. We ſay as you doe, that the neceſſarye matter is breade, made of ſuch graine as is vſuall in the place, which commonly is wheate: and wine made of Grapes. But that the bread muſt of neceſſitie be vnleauened, & the wine mixed with water: we do in plaine wordes denie. And yet do wée not rayſe vp againe any rotten Hereſie at all. For we make no neceſſitie either of the one or of the other.

A doctor of your owne, hath taught vsus:Nicholaus de Orbellis 4. Sent. Deſt. 11. queſt. 1. that it muſt be vſuall breade, and conuenient nouriſhment. His wordes be theſe. Non ſufficit autem ad hoc paſta, cum non ſit cibus vſualis, nec conueniens nutrimentum. Paſte, or ſtarch, is not ſufficient matter for this conuerſion or turning of ſubſtaunce: becauſe it is not vſuall bread, nor conuenient nouriſhment. In mine aunſwere to the .12. diuiſion of this ſermon: is to be ſéene more of this matter.

And your ſaint Thomas hath told vsus thus. Non eſt autem de neceſsitate ſacramenti, quòd ſit Azymus, vel fermentatus: Parte. 3. q. 74. Art. 4. Ibid. Art. 7.quia in vnoquo que confici poteſt. It is not of neceſſitie of the ſacrament, that the bread ſhould eyther be vnleauened or leauened: becauſe it may be done in eyther. And for the water he ſayth alſo. Dicendum quod admixtio aquae ad viuum non eſt de neceſsitate ſacramenti. We muſt ſaye, that the mingling of the water with the wine: is not of the neceſſitie p. 154of the ſacrament.

And ſaint Thomas ſayth, that ſaint Gregorie maketh the matter plaine,Gregorius in Regeſt. for the libertie that we teach in this matter. For he ſayth thus. Romana Eccleſia offert azymos panes: propterea quòd dominus, ſine vlla commixtione ſuſcepit carnem. Sed certae Eccleſiae offerunt fermentatum: pro eo quod verbum patris indutum eſt carne, ſicut fermentum miſcetur farinae. Vnde, ſicut peccat presbiter in Eccleſia latinorum, celebrans de pane ſermentato: ita peccaret presbiter Grecus in Eccleſia Grecorū, celebrans de Azymo pane, quaſi peruertens Eccleſiae ſuaeritum. The Church of Rome doth offer vnleauened loaues of bread: becauſe the Lord hath receyued fleſh, without any myxture or mingling. But certaine Churches doe offer leauened bread: becauſe the worde of the father (that is the ſonne of God) hath taken vponupon him, fleſhe, euen as leauen is mingled with meale. Wherefore, euen as that prieſt, that in the Latine Church doth celebrate with leauened bread doth ſinne:Both ſinne a like. ſo y^e prieſt that in the Gréeke Church doth celebrate with vnleauened bread, doth ſinne alſo, as peruerting the cuſtome of his Church.

It is to be wondred at, that you will teach a doctrine ſo contrarie to Gods Vicare on earth: and make ſo great a matter, of that which he ſetteth ſo light. Bylike you had not ſéene this before you made your ſermon. To ſuch as hauehave ſayde, that ſome of vsus hauehave ſayd, that horſebread is to good: I ſay, that vnleſſe they let the world knowe who they be that ſo hauehave ſayd, they are ſhameleſſe and ſlaunderous lyers. And vnleſſe you vtter that villanie, that you know hath béene ſhewed herein: you ſhall (by my confent) be ioyned with the other.

Auguſt. in Ioh. Tract. 80. De verbis Domini ſecund. Ioh. ſer. 38.The forme of the ſacrament we know to be the worde: as ſaint Auſten ſayth, ſpeaking of baptiſme. Accedit verbum ad elementum & fit ſacramentum. The worde commeth to the element: and ſo it is made a ſacrament. And as the ſame Auſten ſayth in another place. Eſt forma omnium rerum. The worde of God is the forme of all things. But the due and perfite pronouncing of the worde vponupon the bread and wine that you ſpeake of: doth ſauour to much of magicke, for vsus to vſe or receyue. Wée knowe that Chriſt ſpake thoſe words that you reherſe: but that he did breath p. 155them out vponupon bread and wine, or commaunde that they ſhoulde be breathed out by his miniſters, ſub vna prolatione, vnderunder one pronunciation, without pauſing or ſtaying, as your Canon doth preſcribe: neyther do we know, neyther can you proue. The vſe of wordes, is to teach (as I hauehave noted in mine anſwere to the .15. diuiſion of your former ſermon) & not to worke woonders, as ſorcerers do. Chriſt therfore, in pronoūcing thoſe words, ment to teach his Diſciples by them: that the bread which he had broken and giuen vntounto them, was his bodie, and the wine his bloud, in ſuch ſort, as they did well knowe ſignes to be the things ſignified by them.

Saint Auſten therefore, is bolde to ſay thus.Auguſt. ad Dardanum. Capit. 12. Non dubitauit Dominus dicere, hoc eſt corpus meum: cum ſignum daret corporis ſui. The Lorde did not doubt to ſay, this is my body: when he gaue the ſigne of his body. It was no rare thing with them, to heare the ſigne called by the name of the thing ſignified:Exod. 12.Exod 12 for the Lambe that they had euen then eaten, was called the paſſing by of the Lorde, becauſe it did ſignifie, that the Lorde paſſed by the firſt borne of his owne people, and ſmote the Egyptians.

Your newe maiſters therefore,The newe mayſters teach the old leſſon. doe teache you but the olde leſſon: if they tell you that the wordes be not pronounced wyth purpoſe to chaunge the ſubſtaunce of the creatures, by the vertue of them, but to teach the hearers, that Chriſt hath ordeyned a liuely and effectuall ſacrament, to repreſent vntounto the worthy receyuers, their vnitie in him their head, and that euerlaſting lyfe that they receyue from him, as members from their head.

And you are but an euill ſcholer, that ſo ſlaunderouſly report of your newe maiſters: in whoſe wrytings and examples it doth appéere, that they teache and vſe that conſecration, that Chriſt vſed and taught. We (for I take my ſelfe for one of your newe maiſters) doe take bread, giuegive thanks to God, breake and deuide the bread amongſt vsus, and eate it. In lyke maner we take the cup of wine, giuegive thanks, & drinke all of it. And this we doe in the remembrance of Chriſt, as he hath taught vsus to do.What conſecration is. Thus doe we conſecrate: not by turning the ſubſtaunce of the creatures, but the vſe. Other conſecration, the vniuerſall Church hath not yet agréed vponupon. Yea, your owne ſchoole Doctours, are yet at variance p. 156about it. Some ſay: that Chriſt conſecrated with ſome other wordes, before he ſayde this is my body. Some other ſay: that he ſpake thoſe words ſecretly firſt, and conſecrated by them: and afterwarde vſed them to declare what he had made of the breade and wine. And ſome thinke: that the conſecration is wrought by the prayers that go before. And they that holde, that it is wrought by the pronouncing of theſe words,The papiſtes varie about their conſecration. doe not agrée. Some ſay, Hoc, this: is it that worketh all. Some ſay, Est, is: And ſome ſay, vin. The firſt ſillable, the Verbe copulatiue, or the laſt ſillable.

There is no ſuch diſagréeing founde in your newe maiſters wrytings or examples. Wherfore, you are worthy to come out of a good ſchoole, that can cary ſuch vntrue reports out of the ſchoole: and if euer you come in againe to be well whipt, for belying your maiſters. For we doe not vnderunder pretence of maynteyning the inſtitution of Chriſt, deſtroy, denie, or defraude it: but in a true zeale, we aboliſhe all ſuperſtition brought in by man, and vſe that conſecration onelyonly, that Chriſt vſed, and taught to be vſed of hys.

The miniſter we allowe not, vnleſſe he be called and admitted, according to the worde of God. If any be vnworthy that be admitted or ſuffered in the miniſterie: the fault is not in the order that your new maiſters profeſſe to folow,Popiſhe ſhauelings moſt vnworthy miniſters but in the officers that hauehave the execution of the order. And if it were in mine hand: I would ridde the Church of a greater number of your ſhauelings, which are moſt vnworthy, though you thinke none worthy but ſuch. As for the ſaying of Arnobius, we regarde it as well as you doe: as may be ſéene by that which I hauehave written in mine aunſwere to the .30. diuiſion of your former Sermon.

The fourth thing that you ſay is required in your due conſecration, is the intent of your miniſter: which muſt be to doe as the Church doth,The ſure ſtay that the Popiſh conſecration hath to leane to. without mocking, diſſimulation, or contrarie purpoſe. And where this is not: there is no conſecration at all. You hauehave brought your matter to a good point now, your conſecration may not be doubted of: for it hangeth vponupon the prieſts intent. If he intend not to do as y^e Church doth, but to huddle vp his p. 157Maſſe for his hyer: then they that gaped for Gods body, hauehave caught but a Waffer cake, as lyght as a Butter flie. And they that gaue him money, to offer Chriſt for their friendes departed: hauehave loſt both labour and coſt, for Chriſt came not into hys clowches to be offered. And whatſoeuer thing elſe, ſhould hauehave bene wrought by that Maſſe, is cleane diſappointed: ſauing only that the prieſt hath his money, and the peoples folly is fed. A more vncertaine thing can there not be: then when all hangeth vponupon that which no man can know, but he only that is the doer. Wiſe men therefore, will ſéeke a more ſure ſtay to leane too, then your conſecration can be: ſeing it hath not a better and more certaine foundation, then the moſt vncertaine intent of the prieſt.

What intent we had or hauehave: God doth knowe, and ſhall iudge. Our doings doe declare: that we intend to vſe the ſacraments of Chriſt, according to hys holye inſtitution,The effect of this ſacrament. in remembraunce of his death and paſſion. And by them to call to memory what we are by Chriſt, & what we muſt continue to the end, and what we ſhall hauehave in the ende. And being ſuch as by receyuing thoſe holy myſteries together, we ſéeme to be: we are by them aſſured: that Chriſt dwelleth in vsus, and we in him. And that as the creatures bread and wine, doe by the mouth enter into our bodies to be the foode thereof: ſo doe the fleſh and bloud of Chriſt by fayth enter into our ſoules, to be the ſuſtinaunce of them, whereby both body and ſoule ſhall lyue for euer in ioy.

And in our laſt booke of Communion: our inuocation is ſome thing more large then you hauehave reported it. For we ſaye thus. Heare vsus, O mercyfull father, we beſech thée. And graunt that we receyuing theſe thy creatures of bread and wine, according to thy ſonne our ſauiour Chriſtes holye inſtitution, in remembraunce of his death and paſſion: may be partakers of his moſt bleſſed body and bloud. &c. If you would hauehave conſidered this inuocation better: you ſhould not hauehave néeded to hauehave wylled your auditorie, to looke throughout the ſcriptures, to finde where Chriſt did inſtitute, that by eating of bread and wine, men ſhould be partakers of his bodie and bloud. For the wordes of our inuocation are: that we doing that which Ieſus Chriſt did will to be p. 158done, for ſuch purpoſe as he did appoynt it to be do ne: may bée partakers of the thing in déede, that is repreſented by that which is done. Not by the outwarde act that we do: but by the inwarde fayth that mooueth vsus to doe it, being commaunded by him in whom we beleue.

The inſtitution of this doing, is declared immediately after the inuocation that you ſpeake of:1. Cor. 11.1 Cor 11 and was written by S. Paule to the Corinthes. Wherefore, we do not beare men in hand that Chriſt did inſtitute that which he neuer thought: neither doe our déedes ſhewe, that we be enimies to his inſtitution.

And as they vſed themſelues in conſecration: ſo they did in the oblation, WATSON. Diuiſion. 38which they did not corrupt as the other, but vtterly tooke away, denying any ſuch thing to be, as I hauehave proued it is, in ſo much that in all their newe communion, they could not ſcarcely abide the name or worde of oblation, but pulled it out of the booke, ſo much did they fauour the inſtitution of Chriſt which they nowe pretende.

CROWLEY.As in mine anſwere to your proufes, I hauehave ſufficiently diſproued the ſame: ſo ſhall I here in fewe wordes, diſproue your ſlaunderous report. In our Communion booke, we deſire oure heauenly father, mercifully to accept our ſacrifice of prayſe and thankeſgiuing. And we ſay, that we doe offer and preſent vntounto him, our ſelues, our ſoules and bodies: to be a reaſonable, holy, and liuely ſacrifice vntounto him.The ſacrifice of the newe teſtament. And is this, to put the name or worde of oblation out of our booke? The auncient fathers ſay, that this is the ſacrifice of the newe teſtament: as I hauehave briefly noted in mine aunſwere to the fourth diuiſion of your former Sermon.

Nowe when they hauehave taken away the due matter, as ſweete vnleauened bread, WATSON. Diuiſion. 39the mixture of the Chalice, and peruerted the forme by leauing out the principall verbe (eſt) in the words of Chriſt, as it was in the laſt booke in the firſt p. 159printing, how it came in againe I can not tell, and neglected the due ordring of the miniſter, ſuffring them to vſurpe the office of a prieſt that neuer receaued that authority, neither of God nor man, and in that they did (which was very bad) neuer intended to do as the Church doth, & wholy did abrogate as much as lay in them the oblation of Chriſts body in remembrance of his paſsion, & at length would hauehave nothing to remaine, but a bare cōmunion, what face hauehave they to cry vponupon chriſts inſtitution, inſtitution, which they hauehave in ſo many pointes broken and violated as I hauehave ſhewed? & yet that they would hauehave is no part of Chriſts inſtitutiō. For the vſe of the ſacrament is that it ſhould be receaued and eaten, Concilium tolet anum prim. ca. 14. Conci. Ceſar. aug. ca. 3.and therefore in dyuers councels it was decreed that whoſoeuer tooke the ſacrament at the prieſtes hande and did not eate it, for the which end Chriſt did ordeyne it, was holden accurſed and excommunicate. Thus farre extendeth the inſtitution of Chriſt concerning this point, becauſe he ſayde Accipite, manducate & bibite. Take, eate, drinke, and alſo that all ſhould eate and drinke of it, that coulde proue themſelues (after ſaint Paules admonition.)

But ſuch thinges as pertaine to the ceremonie of the eating, as how many in one place togither, what time, place maner, order, and ſuch like, be thinges pertayning to the ordinaunce and direction of the Church, and not to the inſtitution of Chriſt, as neceſſary vponupon paine of damnation to be obſerued of eueryevery chriſten man.

For elſe if all the rites that Chriſt vſed at hys ſupper were of neceſsitie and pertayning to his inſtitution: then there muſt needes be thirtene together at the communion and neyther moe nor fewer.

And it muſt be celebrate after ſupper, and in the night, after the waſhing of the feete, and in a Parler or Chamber, and all that receaue muſt be prieſts and no women. For all theſe things were obſerued of Chriſt and his Apoſtles at his laſt ſupper.

But for our inſtruction to declare that they be not fixed p. 160by the inſtituted of Chriſt, but left to the diſpoſition of the Church, the Church hath taken an other order in theſe things, wylling that all ſhall communicate that be worthy and diſpoſed. So that the number whether there be many or fewe, or but one in one place that receyue, maketh not the miniſtration of the prieſt for that thing vnlawfull.

And it hath ordered that it ſhall be celebrate in the morning, and receyued faſting before all other meates, and in the Church except neceſsitie otherwiſe require. And therfore ſaint Auguſtine taught Ianuarius after this ſort. Auguſt. Epiſt. 118.Ideo ſaluator non praecepit, quo deinceps ordine ſumeretur, vt apostolis per quos diſpoſiturus erat eccleſiam ſeruaret hunc locum. Therefore our Sauiour did not commaund by what order it ſhould be receyued after him, but reſerued that matter to the Apoſtles by whome he would order and diſpoſe his Church.

By this wee may conceyue that the receyuing of the ſacrament is Chriſtes inſtitution, but the maner, number, & other rytes of the receyuing be not determined by Chriſtes inſtitution, but ordered at the Churches diſpoſition.

Yet ſay they, Chriſt did not receyue it alone, but did communicate with his twelue Apoſtles, whoſe example we ought to folow. To this I ſay, that we be not bounden to folow this example for the number, but for the ſubſtance. That it ſhould bee receaued of vsus, is Chriſtes example neceſſarie, but of howe many, of twelue onelyonly, of moe, of fewer, or of one, is not by Chriſtes example fixed and determyned.

Chriſt miniſtring the miſtical ſupper of neceſsitie, & that neuer but once, for this ende by his deede to inſtitute the thing, and to teach his diſciples what they ſhould do continually afterward in cōmemoration of his death, muſt needs hauehave miniſtred it to mo then himſelf, becauſe in that doing he gaue them authoritie to doe the ſame, and ſo made them prieſtes. But we miniſtring it not for that intent to inſtitute the ſacrament, and to make prieſtes, but to receyue the ſpirituall fruite that commeth to vsus thereby, are not bounden p. 161to obſerue that number, but ſhall doe well if we receaue it eyther with other or alone.

You hauehave falſely charged vsus with taking awaye the due matter. &c.CROWLEY. And as for the leauing out of the principall verbe (Eſt) Let him be charged withall that did it.Narow ſecking for matters to charge vsus with. It is like that you hauehave little to charge vsus with, when you ſeeke out the printers faultes, and lay them to our charge: and yet confeſſe in plaine wordes that the fault is corrected. If I would hauehave delt to with you: I might hauehave done it many tymes in theſe your ſermons, as may well appeare to the learned that will reade them as you ſet them out in print. Our miniſters be ordered and admitted, with impoſition or laying on of handes and prayer: and as many ceremonies beſide, as may tende to edification. And that which we do in the miniſtration of the worde and ſacraments: ſhall neuer bée iuſtly diſproued by any of your ſort, to be other then the inſtitution of Chriſt. Our intent in doing that we doe, is to imitate the Church of Chriſt: and not the Church of Antichriſt, which is the Church of Rome. Wee offer that oblation: which both by the ſcriptures and fathers, is accepted for the ſacrifice of the newe teſtament. And our Communion (which it pleaſeth you to terme bare) ſhall on the mariage day be interteyned of the Bridegromes father:The Maſſe hath not the marige garment. when your Maſſe ſhall be turned out for lacke of a mariage garment. We hauehave no cauſe therfore to be abaſhed ſtill to crie vponupon Chriſtes inſtitution: which you hauehave and doe ſtill, in ſo many poynts violate and breake as appereth by that which I hauehave anſwered to that which you hauehave ſhewed, proouing that which we hauehave, to be the inſtitution of Chriſt.

And where as you go about to render a reaſon, and make a proufe, that the Communion that we hauehave is not the inſtitution of Chriſt, ſaying that the vſe of the ſacrament is, that it ſhoulde be receyued. &c. I marueil if you did not bluſhe when you ſpake it. For if that be the vſe of the ſacrament (as it is in déede) howe dare you reſerue it, and hange it ouer your altar, ſometime, till it be ſo vinewed and mowled, that you muſt nedes burne it? how dare you carie it about your ſtréetes in proceſſion? And how dare p. 162you fetch it out in tempeſts: to ſcare the deuill withall? Yea, how dare you put it in a purſe and hange it about your necke, to preſerue you from perilles?

And I pray you, what mooued you to vſe this reaſon againſt vsus:Nothing more againſt Watſon then this is. ſeing that you know that we do neuer miniſter it, but when we hauehave occaſion preſently to diſtribute it, ſo that we neuer reſerue it for any maner of purpoſe? There is nothing that maketh more againſt your doynges: then that which in this place you alledge againſt vsus. Take, eate, drinke. &c.

And where you ſay that the ceremonies and rites that be vſed about the miniſtration of the ſacrament, doe not appertaine to the inſtitution of Chriſt, we ſay ſo to: and that therefore the Church ought not to make a matter of neceſſitie of them, but leaue them to the diſcretion of eueryevery particuler congregation, to vſe or leaue them, as they ſhall ſée that they doe tend to theyr edification or not.

Watſons purpoſe in ſpeaking of circūſtances.Much a doe you make about circumſtaunces of the eating, and the number of them that ſhall eate, the tyme, place. &c: but all is to make ſome ſhewe of a libertie left to the Church, to ordaine that one alone may in the preſence of a multitude, celebrate that ſacrament, and receyue it alone, as commonly your Maſſing prieſtes do. But it will not be. For not onelyonly the example of Chriſt in his laſt ſupper is to the contrary, but his words in the inſtitution alſo: which wordes we muſt hearken vntounto, and not thoſe circumſtaunces which are not within the compaſſe of doe this in remembraunce of me. He tooke breade, gaue thankes, brake it (that is, he deuided it amongſt them) and ſayd, take, eate, this is my bodie: and in like maner the cup, ſaying, drinke ye all of this, do this in remembraunce of me.

If any of them had béene ſo dull of vnderſtanding, as you ſhewe your ſelfe to be: and woulde hauehave mooued this néedeleſſe queſtion, what ſhall we doe in remembraunce of thée? Woulde he not hauehave ſayd, take breade, giuegive thankes, deuide it amongeſt you, and eate it: for it is my bodie? And in like maner, take a cup of wine, giuegive thankes, and drinke all of it: for it is my bloud? And what libertie is here left to the Church to ordaine that the p. 163prieſt alone, may do this to himſelfe in the preſence of a multitude that ſhould be partakers with him, as the Apoſtles were wyth Chriſt?

The place that you cite out of Auſten, is wreſted too farre out of tune. For in that place he ſpeaketh onelyonly of the time of miniſtration and receyuing. Whether before meats or after: as appeareth by the wordes that folow immediatly after. Nam ſi hoc ille. &c. For if he had tolde his diſciples this, that this ſacrament ſhould alwayes be receyued after meates: I beleue that no man would hauehave altered that cuſtome. So farre of is ſaint Auſten, from confirming the priuate receyuing of your prieſt. Wherfore you gather more of his wordes then he ment. But this vauntage you hauehave giuen vsus by the wordes of your collection: that we may be bolde to ſaye, that in your Maſſe there is nothing of Chriſtes inſtitution, more then the receyuing of the ſacrament. The reſt is ordered by the Church. But you woulde faine reſtraine your ſaying to the number of receyuers: and therefore you ſay, and other rites of the receyuing.

You imagine,We depende vponupon chriſtes commaundement. that we depende altogither vponupon the example of Chriſt, in communicating with the twelue: but I hauehave tolde you before, that we depende not onelyonly vponupon his example in doing, but alſo, and chiefely, vponupon his wordes in commaunding. Which wordes are, that not only twelue and no mo: but as many as be chriſtians and will be preſent at the action, ſhould be partakers of the myſteries. And that the action ſhould be celebrated by the Congregation, that deſire to be partakers thereof in the remembraunce of Chriſtes death and paſſion, and not otherwiſe.

The neceſſitie that you ſay draue Chriſt to miniſter to mee then to himſelfe: either fighteth holye agaynſt your purpoſe, or elſe one part of it agaynſt another. It was neceſſarie (ſay you) that by his déede he ſhould inſtitute the thing: and teach his diſciples, what they ſhould do afterwarde in the commemoration of his death. How this can agrée with your purpoſe, and with the reſt that you write there: let the diſcrete reader iudge. And how well you doe, when you receyue and miniſter this ſacrament to your ſelfe alone.

p. 164Saint Hierome ſayth. Dominicae coena, omnibus debet eſse communis: quia ille omnibus diſcipulis ſuis qui aderant, aequaliter tradidit ſacramenta. Hierom. in 1. Corin. ca. 11.The Lordes ſupper ought to be common to all: becauſe he did equally deliuer the ſacramentes, to all his diſciples that were preſent. I thinke that all wiſe men will iudge, that ſaint Hierome was not of your mind in this poynt: for he ſayth the Lordes ſupper ought to be common. &c. not after your fantaſticall imagination, but by actuall diſtribution of the ſacrament.

Wee reade euen from the beginning of the Church: that lay men and women did receiue it alone. WATSON. Diuiſion. 40And is there any religion, that a lay man may do it: but not a Prieſt? Tertulian declareth the difficultie for a Chriſten wife to obſerue hir religion without offence that hath an infidel to hir husband, Tertulianus ad vxorem.among other thinges ſayth thus. Non ſciet maritus quid ſecreto ante omnem cibum gustes? & ſi ſciuerit, panem non illum credit eſse qui dicitur. Will not thy husband know what thou doeſt eate ſecretly before all other meates? And if he doe knowe, he beleueth it is breade, and not him whome it is called. Of this place we gather the maner of the Church in that time, ſhortly after Chriſt, that the people receiuing the Sacrament at the prieſtes hand in the Church, did cary it home with them, and kept it ſecretly and deuoutly at home with themſelues, and eueryevery morning as their deuotion ſerued them, did receyue a part of it by themſelues, and that ſecretly, leaſt the Infidels amonges whome they dwelt ſhould get knowledge of our myſteries. And thus of this place of Tertulian, like as we maye learne, that the Sacrament is not bread, as the Infidels beleue, if they chaunce to ſee it: but Chriſt as it is called, as the faithfull onelyonly know, to be ſo, ſo we learne alſo that men and women were wont to receyue it alone without any other companie aſſembled with them, which is ſufficient for our purpoſe at this tyme. Saint Cyprian telleth of a woman in theſe wordes. Cyprian de lapſis.Cùm quaedam arcam ſuam in qua domini ſāctum fuit manibus indignus tentaſset aperire, igne inde ſurgente deterrita eſt, ne auderet attingere. When a p. 165certaine woman went about to open hir cheſt, wherein was the holy one of God with vnworthie handes, ſhe was afraid for the fire that roſe from thence, that ſhe durſt not touch it. By this place appeareth the like maner of keeping it at home to receyue it alone at their pleaſure.

And Euſebius in his ſtorie telleth that the maner was to ſend the ſacrament to Biſhops ſtraungers, Euſebius hiſtor. eccleſ. lib. 5. ca. 24.that chaunced to come thither for this ende, to knowe whether they were Catholike and of their fayth or no, which they knewe, if they would receyue the ſacrament which they had conſecrate. Lib 6. ca. 34.And alſo he telleth of one that lay in exſtreme perill of death, who had committed ydolatrie before, and ſent to the prieſt for the Sacrament, whereby might bee reconciled to the Church before he dyed, the prieſt was alſo ſicke and could not come, but ſent it by the ſicke mans ſeruaunt and ſo forth. Here it is plaine, that lay men receyued it alone without the prieſt. And what great religion is there now newe found out, that the prieſt may not likewiſe receyue it alone, if the people be not worthie nor diſpoſed at all tymes to communicate with him.

I leaue out a great number of places that make for the reſeruation of the ſacrament, which all make for this purpoſe, if I would ſpende any tyme herein to declare it.

Tertulian, Cyprian, and Euſebius, CROWLEY.muſt beare vsus downe with ſtrong hand, that ſole receyuing of the ſacrament, hath bene vſed of lay men and women, euen from the beginning of the church: and yet none of them wrote within .200. yeres of Chriſts aſſention. In the time of perſecution, when chriſtians looked eueryevery houre to be apprehended and tormented for Chriſtes cauſe: they vſed to come togither when they might with any quietneſſe,A vſe inforced by perſecution. and did pray togither and communicate. And not knowing whether euer they ſhould méete agayne in ſuch ſort: they vſed to take ſome part of the holy miſteries home with them, reſeruing the ſame in reuerend maner, that they might by the receyuing therof, renewe in their memorie, the thing that the holye myſteries p. 166doe plainely preache vntounto vsus, which is our lincking togither into the felowſhip of members of one body, and our euerlaſting lyfe through Chriſt.

This doing of theires, as it doth declare a diſtruſt in their owne ſtrength, ſo it is not to be miſlyked: but as it doth declare to great a truſt in the outwarde myſteries of Chriſt, ſo it can not be of the godly wiſe, well lyked.

When the Iſraelites ſawe their owne inhabilitie to ſtande before their enimies,1 Regum. 4.1 Kgs 4 they ſent for the Arcke of God, that by the preſence thereof, they might be encouraged and made able to ouercome them: but when they had it amongſt them, they were ouerthrowne with a greater ſlaughter than before, and the Arcke of God (wherein they truſted) caried away from them by their enimies.De Lapſis Sermone. 5. And as it appeareth by that which you cite out of Cyprian, God was not pleaſed with that womans doing. In token whereof fyre flaſhed out of hir Cheſt, when ſhe hauing denyed Chriſt before for feare of torments: went about to ſtrengthen hir fayth agayne, by receyuing that which ſhe had reſerued for ſuch purpoſe.

But what ſhall theſe two examples make for your purpoſe: which is to proue, that prieſts may ſay Maſſe in ſecret Oratories and open Churches,Watſons examples proue not his purpoſe. receyuing all themſelues, and yet obſerue the inſtitution of Chriſt, which (by your owne confeſſion) is, that there ſhould be participation in it? The women did not celebrate the Lordes ſupper, neyther had they any to celebrate it for them: neyther doth it ſéeme, that it was thought leafull then to hauehave a chaplayne of eaſe (as in the Popes church, eueryevery man that will may) but they reſerued ſome part of that which was miniſtred in an open congregation, and preſently diſtributed according to Chriſtes inſtitution. The examples therefore, can by no meanes proue your purpoſe.

But yet once agayne, I muſt put you in remembraunce of your olde condicion. Tertulians wordes in Latine, would not ſerue your turne, except they were Engliſhed after your faſhion. Et ſi ſciuerit panem, non illum credit eſse qui dicitur. And if he ſhall know that it is bread (that thou eateſt) he doth not beléeue that p. 167it is that bread y^t it is ſayd to be, that is to ſay, miſticall bread. But you muſt not hauehave illum ioyned with Panem: but with Chriſtum. And, for (that bread) you ſay (him) I leaue the iudgement of your dealing herein, to the godly learned: who both can and wil weigh the wordes of Tertulian, as they ſtande written in his booke, and conferre them with thoſe words that folow, wherin his meaning is made moſt manifeſt and plaine.

And in tranſlating the wordes of Cyprian, Sermone. 5. De lapſis.you helpe the matter a little: For where he ſayth, In qua domini ſanctum fuit, wherein the holy thing of the Lorde was: you ſay. Wherin was the holy one of God. Which muſt néedes be vnderſtanded of Chriſtes owne perſon: Whereas it is manifeſt by Cyprians wordes in Latine, that he meaneth there of the ſacrament of his body. This ſhift you hauehave ſhameleſſly vſed in theſe two Sermons verie often.

The Hiſtorie of Euſebius, Euſebius hiſt. Eccleſ. li. 5. Cap. 24.Sir 51:5maketh not ſo much for your priuate Maſſing as againſt your pompous prelacie of Rome. Ireneus a Biſhop in Fraunce, wryting to Victor then Byſhop of Rome: calleth him and thoſe that had bene before him Biſhops of Rome, by the name of prieſtes, and gyueth them none other tytle of honour. This maketh very euill for the Popes ſupremacie. But that is beſides your purpoſe nowe. The Byſhops of Rome before Victor, did vſe ſolemnly to ſend the ſacrament to Biſhops of thoſe Churches, that did not obſerue Eaſter and Lent faſt, as the Church of Rome did. And ſo they did communicate togither: though they were not in one place togither. What maketh this to proue that a prieſt may ſay a priuate Maſſe: and delyuer no part of the ſacrament to other? To ſignifie, that they breake not the bond of vnitie, though they diſſented about the time of Eaſter and Lent faſt: they did, when they communicated, reſerue ſome part of the ſacrament. And by meſſengers worthy of credit: they ſent the ſame to thoſe Byſhops, y^t in thoſe trifling matters were not of their minde. Shall this prooue, that the prieſt which ſayth Maſſe at Rome, and ſoſſeth vp all himſelfe (for ſo ſlouenly doe ſome of them vſe to receyue their conſecration) doth communicate with the reſt that in like maner do ſay Maſſe in other places. p. 168I trowe thys hiſtorie (when it is well weighed) wyll teache the contrarie.

What néeded thoſe Byſhops of Rome to ſend part of the ſacrament to thoſe other:What maye iuſtly be gathered of this hiſtory. if they had communicated with them before in priuate Maſſing? Your aſſertion is ouerthrowne by your owne allegation: Becauſe they being farre a ſunder, could not otherwiſe communicate: they did ſend part of the communion, from the one to the other. This is all that can be iuſtly gathered of the hyſtorie: although we graunt that it was the ſacrament that he ſpeaketh of.

Tomo. 2. operū. Auguſt.But it maye be thought rather, that it was common bread, which they vſed to ſend: which they that receyued it might afterwarde vſe in Communion. For Paulinus (a Byſhop of the Latine Church) doth in thrée ſeuerall Epiſtles, make mention of loaues of bread, which he ſent to ſaint Auſten and other: in token of amitie and vnitie. In the later ende of an Epiſtle written to ſaint Auſten, Epiſt. 31.he ſayth thus. Panem vnum, quem vnitatis indicio, miſimus charitati tuae: rogamus accipiendo benedicas. I beſéech you, that you will take and bleſſe that one loafe of bread, which I hauehave ſet you in token of vnitie.

And in another Epiſtle, which he and Theraſia togither, wrote vntounto Alipius, Epiſt. 35.a Byſhop alſo: he wryteth thus. Panem vnum ſanctitati tuae, vnitatis gratia miſimus: in quo etiam Trinitatis ſoliditas continetur. Hunc panem Eulogiam eſſe, tu facies dignatione ſumendi. For vnities ſake, we hauehave ſent vntounto your holyneſſe one loafe of bread: wherein the ſoundneſſe of the Trinitie is contayned. By vouchſafeing to receyue this loafe: you ſhall make it to be a bleſſing. Becauſe Alipius, Theraſia, and he, were thrée that were ſoundly ſetled togither in vnitie of religion: he ſaith that in that one loafe, was conteyned the ſoundneſſe of that Trinitie, or number of thrée.

And in another Epiſtle, which he wrote to Romanianus: he ſayth thus.Epiſt. 36. Ne vacuum fraternae humanitatis officium videretur, de buccelato christianae expeditionis, in cuius procinctu quotidie ad frugalitatis annonam militamus: panes quin que , tibi pariter & filio noſtre Licentio miſimus. Non enim potuimus à bendictione ſecernere: quem cupimus eadem p. 169nobis gratia penitus annectere. Leaſt my duetie in writing, might ſéeme voyde of brotherly humanitie, out of the Biſket that the chriſtians hauehave in a readyneſſe, in the prouyding whereof, I doe daylie labour to prouide neceſſary victual: I hauehave ſent to you and my ſonne Licentius togither, fiue loaues of bread. For I could not ſeperate him in the bleſſing: whome I doe deſire thorowly to knit vntounto me in fauour.

Theſe ſayings of Paulinus, may giuegive vsus occaſion to thinke, that the vſage of the Byſhops in thoſe dayes: was rather to ſend common bread from one to another, then bread alreadie conſecrated. And in this laſt ſaying of Paulinus, it is manifeſt and plaine: that the bread was ſuch as was prouided to ſerue at néede, or in warres, for it was Biſket, that is twiſe baked, and without leauen or ſalt: becauſe it ſhould not vinewe or mowell in ſhort time. Well, I leaue the iudgement of this, to the godly wiſe.

The example of Serapion, Euſeb. li. 6. Capit. 34.may ſerue you ſomewhat to proue the reſeruation of the ſacrament: in ſuch conſideration as was then to be had, of ſuch as Serapion was. He had fallen, by committing Idolatry, for feare of tormēts. He or any ſuch might not (by the order of that Church wherein he lyued) be reſtored to communion agayne, before extreme perill of death by ſickneſſe: no not though they ſought it long time with teares. Leaſt ſuch therefore, ſhould lack the comfortable conſolation of the ſacrament, in ſuch extremitie: ſome part of the ſacrament was reſerued to be giuen them in ſuch caſe. Shall thys prooue, that your Maſſing prieſtes doe communicate, when they delyuer no part of the ſacrament to any other, but conſume the whole themſelues? I thinke no wiſe man will thinke it.

This hyſtorie might well hauehave bene left amongſt that great number of other that you ſay make for this purpoſe: for it doth make more againſt the higheſt matter of all, then for that which you alledge it for. What opinion thinke you, had that prieſt of the ſacrament: when he would delyuer it to Serapion his boy, & bid him dip it, and giuegive it to the olde man? Did he thinke that it was the very reall body and bloud of Chriſt, and that there remayned in it neyther bread nor wine? The Cautiles of your Maſſe doe p. 170not allowe ſuch handling of your ſacrifice. The ſtuffe that you bring to builde vp one part of your buylding withall:To builde vp a cottage, you pull downe a palace. doth caſt downe the greateſt bewtie of the hole. Reſeruation in ſome caſe, is by this hyſtorie proued: and adoration vtterly denied. And prieſtly prerogatiue, is ſhrewdly ſhaken alſo. For Serapion hys boy, was neyther prieſt nor Deacon: and yet he is put in truſt to carie and miniſter the ſacrament.

WATSON. Diuiſion. 41Well ſome will ſay, here be doctors vponupon doctor of ſentences of authors ynough. But what ſcripture hauehave you, that the prieſt did or may take it alone? ſhewe mee that, and then will I yeelde vntounto you.

I ſhall bee content to alledge Scripture, as it ſeemeth to me, let eueryevery man wey it as he thinketh good, to me it is plaine inough for this purpoſe, and although there were no ſcripture, yet in this matter which is but a ceremonie, concerning the number of the receyuers, the cuſtome and vſe of Chriſts Church, is a ſufficient rule for a chriſten man to ſtay himſelfe by.

The ſcripture is written in the .27. Chapter of the Acts of the Apoſtles, where ſaint Paule comforting all the companie, Actes. 27.Acts 27that were with him in the ſhip, who then were in extreeme daunger of drowning, promiſing them all their lyues, and exhorting them to take meate, that had faſted fourtene dayes before receyued the ſacrament before them all alone, as I take it. The wordes be theſe. Et cùm haec dixiſſet, ſumens panem gratias egit d…o in conſpectu omnium, & cum fregiſset, coepit manducare. Anime qui…res autem facti omnes, & ipſi ſumpſerunt cibum. And when he had ſaid thus taking bread he gaue thankes to God in the ſight of them al, and when he had broken it, he began to eate, and they all being much comforted, tooke meate alſo. Chryſoſtome expoundeth this place of the ſacrament, Chryſoſt. in Math. hom. 17.where he hath this ſaying, that it is not onelyonly a thing ſanctified, but ſanctification it ſelfe. Here is no mention that he gaue it to any other, and if it had beene a thing neceſſarie of the inſtitution of chriſt, belike he would p. 171hauehave expreſſed it. Well though it be not expreſſed in wordes (ſay they) yet it is not a neceſſary argument to conclude that no man receyued it with him. I graunt it is not a good argument, but yet this is the common maner of their reaſoning, it is not expreſſed in ſcripture, ergo it is not to bee beleued. But I can ſay more for this place, for the ſcripture calleth, that ſaint Paule eate (foreign) whiche is a woorde whereby the Sacrament is commonly expreſſed, and that all the other did eate (foreign) which ſignifieth common meates, and the ſcripture ſayeth (omnes) all the other tooke their meat, amonges whome there were manye infidels, and it ſaith afterward, ſaciati cibo that they were ſaciate and full with meat. But the bleſſed Sacrament, non eſt cibus ſatietatis, Concilium Nicenum.ſed ſanctimoniae (as Concilium Nicenum) ſayth is not meat of ſacietie, but of ſanctimonie. Therefore where it ſayth that ſaint Paule did eate the bread, which is the ſacrament and that all the other did fill them with their common meate. I may conclude, that ſaint Paule did receyue alone, whereby is proued our purpoſe of the priuate Maſſe as they terme it. O Lorde howe would they hauehave glorified, if they had ſuch a like place agaynſt vsus?

You perſwade your ſelfe,CROWLEY. Doctors dregs vponupon Doctors dirt. that all men maruell at the multitude of Doctors and ſentences of Authors, that you hauehave alledged for your purpoſe: and therefore you ymagine that ſome men will ſay: here be doctors vponupon doctors. &c. What other men will ſay I know not: but this I do ſay. Here are the dregges of the doctors, vponupon the dirt of the doctors, & ſhameleſſe ſayings ynough: but not one ſcripture or ſentence of any ſound Authour, to proue that the prieſt may celebrate the Lords ſupper (which you cal the Maſſe) and miniſter to himſelfe alone. Yea, I do not onelyonly ſay it, but I hauehave alſo proued it in this aunſwere alreadie, and will alſo proue it (by Gods helpe) in aunſwering that which remayneth.

One ſcripture you ſay you hauehave, which ſéemeth to you plain enough: and yet you thinke it not néedefull to alledge any ſcripture, becauſe the cuſtome of the Church is a ſufficient rule for p. 172ſuch a matter. But I hauehave proued before, that the common participation is of the inſtitution of Chriſt: and therefore can not be ruled by the cuſtome of the Church. But let vsus ſée your ſcripture.

Act. 27.Acts 27Saint Luke wryteth, that after a long and daungerous ſtorme on the ſea, and fourtéene dayes continuall faſting, by the meanes thereof: Saint Paule exhorted them that were in the Ship with him to take meate. And in the preſence of them all, he tooke breade and gaue thankes to God, and when he had broken it he began to eate. &c. Of this you gather that ſaint Paule did there, and then ſay Maſſe, and receyue the ſacrament alone. And leaſt it ſhould ſéeme that this is but your owne ymagination: you ſay that Chryſoſtome doth expound this place of the ſacrament, euen in that place where he ſayth that the ſacrament is not onelyonly a thing ſanctified, but ſanctification it ſelfe.

Of what authoritie thoſe Homilies be whereof this that you alledge here is the ſeuententh: I hauehave ſufficiently noted in mine aunſwere to the .13. diuiſion of your former ſermon. So that the Chryſoſtome that wrote them: may be as well credited as your ſelfe. But let vsus ſée how faythfully, and friendly you handle him. He hath ſayd thus. Et Paulus nauigans, non ſolum benedixit panem: ſed de manu ſua porrexit Lucae, Chryſoſt. in. Math. ho. 17. opere imperfecto.& caeteris diſcipulis ſuis. And Paule when he ſayled, did not onelyonly bleſſe the bread: but he did reach it from his hande, to Luke, and to his other Diſciples. You ſay, that all the reſt did eate common meate, and were ſatiſfied: and Paule alone receyued the ſacrament. Not ſo ſayth your wytneſſe: for he gaue part to Luke and the reſt of his Diſciples. It appéereth that you read that Homily in poſte haſte.

But how doth Chryſoſtome expound that place in that homilie that he maketh vponupon that Chapter,Chryſoſt. in. Act. ho. 53. where the wordes be written? He ſayth thus. Vt autem panem accepit: gratias egit Deo. Vide quòd ille gratias agit, propter ea quae facta ſunt: non ſolum illos confirmauit, ſed etiam alacres facit. As ſoone as he had taken bread: he gaue thankes to God. Sée, in that he giueth thankes for thoſe things that were done: he did not onelyonly confirme them, but he doth alſo make them cherefull.

Your friend Nicholaus de Lyra ſayth: that they which p. 173were in the ſhip with Paule, were comforted by his worde and by his example.Nicholaus. de Lyra. Act. 27.Acts 27 Becauſe he did in wordes encourage them to take meate: and taking meate firſt himſelfe, he did encourage them to doe the lyke. And the gloſe vponupon the text ſayth. Vt alijs eſſet exemplo. Iuxta morem ſolitum in comedendo, & pro ſalute nauigantium. That he might be an example to other to giuegive thankes to God when they take meate. And according to his wonted cuſtome, and for that they which ſayled with him were preſerued from drowning.

But you doe ſée more in this text,To what ende ſaint Luke vſed Copie of words. then euer did man before you. The two Gréeke words that be vſed hauehave a maruellous myſterie. Men thought that ſaint Luke that wrote the hyſtorie, had ment nothing elſe but to auoyde Tautologie: but you hauehave eſpied that he ment to teach vsus, that ſaint Paule ſaid a priuate Maſſe. For foreign is a worde, whereby the ſacrament is commonly expreſſed. You durſt not ſay, it is a word that ſignifieth bread: leaſt your hearers ſhould hauehave thought that ſaint Luke calleth the ſacrament bread. And you hauehave laboured no one thing more in theſe two ſermons: then to proue that it is no bread. And thys worde (Omnes) all: ſée, how the myſterie beginneth to muſter. All the other did eate foreign common meate. Here is a playne Maſſe: and not one that receyueth any part with the prieſt. Yea, and this is proued by the playne words of the ſcripture. O Lord, how would we glorie and tryumph: if we had ſuch a like place agaynſt you?

I can not tell which of the two is moſt to be maruayled at: your wylfull ignoraunce, or your impudent arrogancie. A man would thinke, that (you being a Doctor of diuinitie) could not be ignoraunt, of the Concords of Grammer. If a man ſhould aſke you what part in ſpéech Omnes is: you would anſwere I am ſure, that it is a Nowne Adiectyue. And when you ſéeke for the Subſtantiue to it: you ſhall find, that it is Nos, we. For in the Gréeke, the ſentence is thus. foreign. Omnes autē animaequiores facti. Or as Eraſmus hath tranſlated it. Porro animis iam recreatis omnium. When all our minds were refreſhed. foreign. Et illi vnà ſumebant cibum. Or as Eraſmus p. 174doth tranſlate it. Sumpſerunt & ipſi cibum. They did alſo eate with vsus. Or, they alſo did take meat.

Luke putteth both Paule and himſelfe in the number of all.It muſt néedes be wylfull ignoraunce, that will not ſuffer you to ſée: that when ſaint Luke ſayth (Omnes) all, he putteth both ſaint Paule and himſelfe in the number. And when he ſayth (Et ipſi) and they alſo: he ioyneth the reſt to Paule and himſelfe. So that the meaning can be none other: but that as Paule and he had begoon to do, ſo the reſt did alſo, being encouraged by their example. And here it is plaine: that Luke had begoon to eate with Paule, before the reſt did beginne to eate.

If you will néedes hauehave this place therefore, to be vnderſtanded of the ſacrament (as no learned man elſe wyll, except it be your Chryſoſtome) yet ſhal it be a communion and not a priuate Maſſe as you would hauehave it. O Lorde, how would you glory and tryumph ouer vsus, pore ſtudents of diuinitie: if you myght but once take vsus with ſuch ignoraunt and arrogant handling of a péece of ſcripture? You ſay, that our common maner of reaſoning is thus. It is not expreſſed in the ſcripture: Ergo, it is not to be beléeued.Hiero. in Math. 23.Matt 23 I would hauehave you once learne to tell the truth, and ſhame the Deuill. We reaſon thus. It can not be proued by the ſcriptures: Ergo, we are not bound to beleue it. And ſaint Hierome hath taught ſo to reaſon as I hauehave told you more then once.

WATSON Diuiſiō. 42. Chryſoſt. ho. 61 ad poul. Antiochinum. 1.Some bring in a place of Chryſoſtome, where he ſaith, frustra ſacrificium quotidianum frustra ſtamus ad altare, nullus qui communicet. Our daylie ſacrifice is in vaine, we ſtande at the aultare in vaine, no man commeth to communicate.

O Lord how they abuſe this place of Chryſoſtome, that he ſayth to rebuke the negligence of the people that commeth not, they alledge it to finde fault at the diligence of the prieſt that commeth. Is it reaſon, that the prieſt whoſe lyfe is wholy dedicate to the ſeruice of God, and to pray for the people, ſhould ſinne deadly, if he did ioyne himſelfe more and more to Chriſt by receyuing daylie the ſpirituall foode of his body and bloud, becauſe the people that commonly occupie their life in the affayres of the world be not p. 175worthy, or not diſpoſed daylie to receaue with the prieſt?

The very place it ſelfe of Chryſoſtome telleth, that the prieſtes did celebrate the ſacrifice daylie, whether the people came or no, which they would neuer hauehave done, if it had bene deadly ſinne ſo to doe. Therefore it is plaine, that they did ſacrifice, they did ſtand at the aultare, and cryed, but al in vaine, ſancta ſanctis. Holy things to holy men. Cum timore & charitate dei accedite. Come vp to receiue with the feare of God and charitie, and yet no man came. Therefore all this his homely was to reproue the ſlackneſſe of the people, that deceaued the expectation of the prieſt.

I put the caſe (as I hauehave ſeene it chaunce) that when the prieſt had conſecrate, and one or two were commed vp to the aultar, and kneeled downe to communicate with the prieſt after the prieſt had receiued, they both departed and went away, not receauing eyther of contempt, or for that ſome ſodaine diſeaſe or paſsion came vponupon them that they could not receaue: is God ſo vnmercifull as to condemne the prieſt for the caſualtie of an other man which lyeth not in his power to auoyde? Our ſaluation were a very tickle thing if one man ſhould cōmit deadly ſinne againſt his will intending to ſerue god, & ſo be condemned for the chaunce of an other man which he could not ſtop or amend, & was no cauſe of it. Yea but (ſay they) Chryſoſtome ſayth. Non es hoſtia dignus nec cōmunione, igitur nec oratione. If a man make his excuſe, that he is not worthy the ſacrifice, nor to cōmunicate, then is he not worthy to be preſent there at the prayer. He ſaith ſo in dede. But what is this, to that the prieſt ſhould not receiue al one? nothing at al. And yet it ſerueth vsus to declare that Chryſoſtome intended nothing elſe, but to reproue the negligence of them, that ſtoode in the place of the worthy receiuers and would not come to receaue. We muſt conſider in the Greeke Church, howe there was certaine degrees of the placing of the people, the prieſts ſtood at the aultar, the Clarkes within the Chauncell, the worthye receauers, in a diſtinct place beſide the prieſtes, the penitents in a lower p. 176place, the Catechumine which were men, learning oure faith, and not yet chriſtened ſate loweſt of all, but they were put out of the Church, when the ſermon and teaching was done, and were not ſuffered to be preſent at the myſteries. Nowe the lack that men doe not vnderſtand the diſtinction of theſe ſeuerall places maketh them to take Chryſoſtome wrong. For in deede he that is in the higher place of the communicants, and being there thinketh himſelfe for his vncleane life not worthy to communicate, and ſo deceaueth the expectation of the prieſt that prepareth for him: is likewiſe not worthy to communicate in onelyonly prayer, as being in that place, & yet hath moſt neede of all to communicate in praier, becauſe praier is an humilytie of the mind and a cauſe and degree to make a man worthy to communicate in the ſacrament. And therefore by Chryſoſtome he is not forbid to communicate in praier, but not in that place, but lower among thr penitents. For ſo Chryſoſtome ſayth by and by after. Quotquot eſtis in poenitentia omnes orate. All you that be penitents, occupie your ſelues in prayer. And it was a decree of the whole catholike Church, that certaine men which were not ſuffered to communicate in the ſacramēt, ſhould during their penaunce communicate onelyonly in prayer. Concilium Nicenum. Cap. 12.Theſe be the wordes of the generall counſell at Nice in Engliſhe. Concerning them that had committed ydolatry and were in penaunce not yet reconciled, and nowe be departing out of their bodies, let the olde Canon be obſerued, that he that is departing, be not defrauded of the neceſſary vytayle of lyfe, but if any ſuch after he hauehave receaued the communion doe recouer and amende, let them remaine among them that communicate onelyonly in prayer. Wee may ſee by this, that the meaning of Chryſoſtome is, as I hauehave declared. Other make an argument of the worde Communio, that the ſacrament is called a communion, becauſe many receaued it. But this argument is vnlearned, proceeding of ignoraunce. For it is ſo called, not for that many communicate together in one place, but for the effect of the ſacrament, p. 177becauſe it maketh many diuers men one miſtical body of Chriſt. So doth Chryſoſtome expound it, Dioniſius Areopa. Eccleſhies var. Capit. 3.writing vpō the .10. Chapter to the Corinthians. And alſo Dioniſius Areopagita ſayth. Vndemerito ſacerdotalis ſacro ſancto prudentia ex rerum effectu proprium illi verum que (communicationis) cognomen inuenit. Therfore the holy wiſedome the prieſts hath worthely inuented to this ſacrament a proper and true name of communion for the effect of it, becauſe it gathereth our lyues that be diuided a ſunder many wayes, into the one ſtate, whereby we are ioyned to God and among our ſelues in one bodye, and ſo forth.

And in very deede we doe not communicate alone. For conſidering Gods Church is but one houſe, as Cyprian ſayth. Vna eſt domus eccleſiae, in qua agnus editur. Cyprian de cena.There is one houſe of the Church, wherein the Lambe is eaten: whoſoeuer doth eate this Lambe worthely, doth communicate with all chriſten men in eueryevery place and Countrie that be in this houſe and doe the lyke.

If the prieſt receyue one part of the ſacrament in the Church, and afterward cary the reſt two or three miles to a ſick man, doth he not communicate with another? & yet that other is not together with him in one place, ſtanding at his elbow. Euen ſo the prieſt that ſayth Maſſe alone, doth communicate with all them that celebrate in other Churches, or in other realmes.

We alledge not the place of Chryſoſtome, CROWLEY.to rebuke the diligence of the prieſt, in comming to doe that which is his office to doe: but for that his doing in priuate Maſſing, is one of the greateſt cauſes of the peoples negligence in not comming to be partakers of the myſteries with him.

Chryſoſtome ſayth. Sacrificium fruſtra quotidianum. Chryſoſt. ad popul. Antiochenum. hom. 61.Incaſſum aſsiſtimus altari, nullus qui communicetur. In vayne is the ſacrifice for eueryevery day. In vayne are we ready at the aultar, there is none that would be made partaker. He had ſayde immediatly before. Multam video rerum inaequalitatem. In alijs quidem temporibus, cum p. 178puri frequenter ſitis, non acceditis: in Paſcha verò, licet ſit aliquid à vobis patratum, acceditis. O conſuetudinem, ò praeſumpſionem, ſacrificium fruſtra quotidianum. &c. I ſée great inequalitie of things. At other tymes, though you be often pure and cleane, yet you come not to communicate: but at Eaſter you come, though you hauehave committed ſome offence. Oh cuſtome. Oh preſumption. It is in vaine to hauehave the ſacrifice daylie. In vayne are we ready at the aultar: for there is none that would be made partaker.

If the prieſtes priuate Maſſing were of ſuch effect, as you would beare vsus in hande that it is: how could the lack of communicants cauſe it to be in vayne at any time? How could the prieſt be in a readyneſſe at the aultar in vayne: Thys place of Chryſoſtome therefore,Chryſoſtomes wordes rightly applied of vsus. is manifeſtly againſt your priuate Maſſing, as a thing that ſerueth to no purpoſe, neyther turneth y^e Church to any commoditie. And we doe not abuſe this place, in that we alledge it, to blame your Maſſing prieſt therby, which is ſo vainely occupied: and yet perſwadeth the people, that if they be preſent and worſhip and pray as he doth in an vnknowne tongue, they ſhall hauehave as much ſpirituall benefite, as if they were partakers of the ſacrament with him. But all is in vayne, ſayth Chryſoſtome.

Your prieſt being holy dedicated, to ſuch ſeruice of God as is the Maſſe: doth not by y^e ſeruice daylie more and more ioyne himſelfe to Chriſt, but to Antichriſt. For his exerciſe is of Antichriſts deuiſing, to the defaceing, and diſplaceing of Chriſts inſtitution.

The very place of Chryſoſtome telleth not y^t the prieſts did celebrate the ſacrifice daylie: but y^t it had bene in vaine ſo to doe, for lacke of ſuch as would communicate. But if you will néedes enforce vsus to allow your concluſion, wherein you ſay that it is plaine, y^t they did ſacrifice. &c. I pray you let it be knowne to the world, in what order they did ſacrifice. If they vſed that Liturgie, y^t is ſet forth in Chryſoſtomes name: they muſt néeds hauehave company to communicate with them, for it is a communion, and not a priuate Maſſe, and therfore could not be executed by one alone, but by many, which muſt all (by that order) be partakers, and afterward call the people to be partakers, with theſe words. Cum p. 179Dei timore accedite. With the feare of God, come hither.

Such patches you pull out of that Liturgie and mingle them with your matter, as though Chryſoſtome had written them in hys Homilies. And then you put a caſe not worth the debating:Patched ware may not be allowed. For we ſpeak not of two or thrée communicants, but of as many as be inſtructed in Chriſt, and ought of duetie to reſort to one particuler congregation, and be not for their vngodlye lyfe excommunicated.

And when we apply theſe words of Chryſoſtome. Non es hoſtia dignus vel cōmunione: igitur nec oratione. Thou art not worthy of the ſacrifice or communion: therefore neyther of the prayer: we doe not take Chryſoſtome otherwiſe then he ment, becauſe we vnderſtande not the diſtinction. &c. But in applying the wordes that folow: you ſhewe your ſelfe, not to vnderſtande Chryſoſtomes maner of ſpeaking. Adstantem audis praeconem at que dicentem: Watſon vnderſtandeth not Chryſoſtomes maner of ſpeaking.quotquot eſtis. &c. Thou heareſt the Beadle that is preſent, making proclamation and ſaying. As many of you as be penitents: pray euerye one of you. And whoſoeuer be not partakers: are penitents. Theſe wordes he ſpeaketh as imagining, that he which would be preſent and not communicate: would ſéeke to iuſtifie his diſorderly and ſhameleſſe doing, by the wordes of the Beadle, ſpoken to the penitents, in the time when the hole Church prayeth for them, before the miniſtration of the ſacrament. But he aunſwereth him in fewe wordes ſaying. Quid ſtas ſi es in paenitentia? Why taryeſt thou, if thou be a penitent? Agayne, he imagineth another obiection and ſayth. Sumere non debes: qui nam que non communicat, eſt ex paenitentibus. Thou wilt ſay (ſaith Chryſoſtome) thou oughteſt not to receyue: for he that doth not communicate, is of the penitents. But Chryſoſtome doth anſwere him ſharply and ſayth. Cur ita que dicit: abite, qui non poteſtis orare? Tu verò ſtas impudens. Why then doth the Beadle ſay: you that may not pray, get you hence. But thou being without ſhame, doeſt ſtand ſtill.

Thus it is manifeſt, that we take Chryſoſtome right: and that you vnderſtand him not. Although you would ſéeme to hauehave ſlept vponupon Chryſoſtomes graue: and to hauehave ſéene in a dreame, the ſeuerall places that were in his Church. The Clarkes in the p. 180Chauncell. &c.

I knowe that prayer is a meane to make a man worthy to communicate: and therefore, neyther Chryſoſtome nor I, will forbid any to pray. But if any will ſhameleſſely be preſent, when the communion of Chriſtes body and bloud is in miniſtring, and will not be partaker, but alledge his owne vnworthyneſſe: we will tell him (and that truely) that he is not worthy to call God his father, among the children of God in common prayer, if he be not worthy to be partaker of the ghoſtly foode that God hath prepared for his children.

The counſell of Nice hath not decréed, that ſuch as recouer after they hauehave in extremitie of ſickneſſe receyued the Communion of the bodye and bloude of Chriſt,Concilium Nicenum. Capit. 12. ſhall afterwarde communicate in prayer, at the time of the miniſtration of the holye communion: wherefore their decrée doth not make Chryſoſtomes wordes to ſounde, as you vnderſtande and hauehave declared them.

For that other argument that you ſay is vnlearned, & procéedeth of ignoraunce: you ſéeke a lewde and vnlearned ſolution, procéeding of wylfull blindneſſe.

That which you cite out of Chryſoſtome and Cyprian, I hauehave ſufficiently aunſwered in mine aunſwere to the .25. diuiſion of your former Sermon.Chryſoſt. in 1. Cor. ho. 24. Cyprian. De Caena. Where the reader may ſée, what wylfull blindneſſe it is: that enforceth you to go about to diſproue the reaſon that we make of the Etymologie of the worde Communion, by that which Chryſoſtome and Cyprian hauehave written.

And in applying the place of Dioniſius, you deale as you did in the .23. diuiſion of this ſermon: folowing that corrupt tranſlation that beareth no name. It ſhall be hard for you (I thinke) to finde, in any good Author, foreign vſed in that ſignification, that you doe here vſe it. Dioniſius hath ſayde. foreign. Ex veritati factorum. Of the truth of the doings. So that this place is playne againſt your purpoſe, when it is truely tranſlated out of the Gréeke. Becauſe in y^e vſe of this ſacrament, there is a common receyuing: Dioniſius ſayth, that the ſacred wiſedome of the prieſtes hath giuen it a name, according to the p. 181truth of the doings in the vſe of it, and hauehave called it communion.

But when you take paines to note this place of Dioniſius for your purpoſe:Watſon could not turne ouer the leafe. I maruayle that you coulde not turne ouer the leafe, and looke vponupon this ſaying of the ſame Dioniſius. Poſt haec extra Delubrum Catechumini fiunt, & cum ipſis Energumeni, & hi quo que qui in paenitentia ſunt: manent autem intus, ſoli qui diuino ſpectaculo, & communione ſunt digni. After thoſe things (that is, after the pſalmes be ſong and the ſcriptures read) they that be learners of the chriſten religion, are put out of the temple, and with them, they that are vexed with Deuils, and they alſo that be penitents: and they onelyonly doe tarie within, which are worthy of the heauenly ſight and communion. By theſe words of Dioniſius, is made plaine: how well you vnderſtood the wordes of Chryſoſtome, that you declared before, and how well the other words of Dioniſius, doe ſerue for your purpoſe.

This argument of communion was neuer heard of in the worlde before Martyne Luther, WATSON. Diuiſion. 43who was the firſt father of it, and the firſt man that euer wrote againſt priuate Maſſes as he calleth them.

And where learned Luther that leſſon? euen of the deuill not becauſe all euill commeth by the ſuggeſtion of the deeuill, but I meane that Luther had a viſion of the deuill and ſaw him with his corporall eye being waking of whome he learned all that he hath peſtilently ſpoken againſt the holy Maſſe. And leaſt men ſhould ſay I lied vponupon Luther, here in his owne boke. Ex crete iudico, ſerue nequam. We may iudge him by his owne mouth and his owne hande writing.

The tytle of his boke is of priuate Maſſe. I ſhall read you a peece of it that the truth of my ſaying maye appeere. Theſe be his very woordes.

I ſhal make confeſsion before al you reuerende and holy fathers, geue me I pray you a good abſolution. It chaunced me once about midnight ſodainely to awake, than the Deuill Sathan began with me this diſputation. Heare (ſaid he) Doctor Luther, very well learned, thou knoweſt thou p. 182haſt ſaide priuate Maſſes .xv. yeres almoſt daylie. What if ſuch priuate Maſſes be horrible ydolatry? what if there were not preſent the body and bloud of Chriſt, but thou haddeſt honored onelyonly bread and wine, and haddeſt cauſed other to honor it? to whome I aunſwered, I am an annoynted prieſt, and hauehave receyued vnction and conſecration of a Byſhop, & hauehave done all theſe things by commaundement and obedience of mine elders. Why ſhould not I conſecrate, when I hauehave pronounced the wordes of Chriſt and hauehave ſaid Maſſe in earneſt? this thou knoweſt. All thys ſaide he is true, but the Turkes and Gentiles doe likewiſe all things in their temples of obedience and in earneſt.

The prieſtes of Hieroboam did all they did of a certain zeale and intent againſt the true prieſtes in Hieruſalem.

What if they ordering and conſecrating were falſe, as the prieſtes of the Turkes and Samaritanes were falſe and their ſeruice of God falſe and wicked? Firſt (ſaid he) thou knoweſt thou haddeſt than no knowledge of Chriſt, nor true faith, and for fayth thou waſt no better than a Turke.

For the Turke and all the Deuils alſo beleeue the ſtory of Chriſt, that he was borne, crucified, and dead. &c. But the Turke and we damned ſpirites doe not truſt to hys merciemercy, nor hauehave not him for a mediator and ſauiour, but feare him as a cruell iudge.

Such a faith and no other haddeſt thou, when thou receaueſt vnction of the Byſhop and all other both they that did annoynt, & were annoynted, thought ſo and no otherwiſe of Chriſt. Therfore ye fled from Chriſt as a cruell iudge to bleſſed Mary & the ſaints, they were mediators betwene you and Chriſt, thus was Chriſt robbed of his glory, thys neyther thou nor no other Papiſt can denie. I would reade more of this booke but for troubling you. He that liſt to knowe what may bee ſayde againſt priuate Maſſe, let him learne here of the Deuill ynough.

For here is all that hath yet beene ſayde of any other, and more to. The Deuils derlings were aſhamed to ſay halfe p. 183ſo much as their father Sathan, leaſt they ſhould be called blaſphemous lyers as he is.

But by this booke, Luthers owne confeſsion ſet forth in print by himſelfe to the worlde ye may know that the Deuill was the firſt that euer barked againſt the ſacrifice of the church, which is the Maſſe, knowing that his kingdome of ſinne and iniquitie coulde not ſtande, if this ſacrifice moſt aduerſarie to it, were not defaced and deſtroyed.

But what colour had Luther to publiſhe this, ſhall wee thinke he was ſo madde as to father that vponupon the Deuill, that he would hauehave perſwaded for truth to the worlde? I ſhall tell you ſhortly his fonde deuiſe in this point, as it foloweth fiue or ſixe leaues hereafter.

He ſayth he knoweth the Deuill is a lyer, but (he ſayth) his lyes be craftie, he vſeth to alledge a truth which can not be denyed, and with that to colour his lye which he perſwadeth.

And therefore (ſayth he) the Deuill lyeth not when he accuſeth, as that I had committed horrible ydolatrye in ſaying priuate Maſſes: but the lye is when he did afterward tempt him to diſpaire of Gods mercy. But ſayth Luther I will not diſpaire as Iudas dyd, but amend that I hauehave done amiſſe and neuer ſay priuate Maſſe againe. O what a cloke of miſchiefe is this, & all grounded of lyes and falſhood. He ſayth the Deuill lyeth not when he accuſeth. If that be true then he ſayde true when he ſayde that Luther being a preacher many yeares, neuer had true fayth in Chriſt till he fell from the Maſſe, nor neuer truſted in Chriſtes mercy, nor neuer toke him for a ſauiour but a cruell iudge. Of this the Deuill did accuſe him, whether he was a lyer herein or no iudge you.

Alſo in his accuſation he ſayde the body and bloud of Chriſt were not preſent in the ſacrament, when ſuch annointed prieſtes did conſecrate, and that they honored onelyonly bread and wine, with many other damnable lyes and hereſies, which whoſo ſhall read the booke, may finde in great p. 184plenty, and yet by Luthers principle, the deuill neuer lyeth when he accuſeth.

Foure falſehoodes you affirme, in leſſe then twentie lynes togither of your printed Copie,CROWLEY. Foure lyes affirmed in leſſe then twentie lines togither. in this part to conclude withall. And ſo manyfeſt falſehoodes: that ſcarcely any one of your Auditorie could be ſo ignorant, but that the ſame muſt perceyue that you lyed falſely, the communion, by your owne confeſſion in this Sermon, more then once: was heard of and vſed euen from the Apoſtles tyme. For Dioniſius Areopagita, was ſaint Paules ſcholer: & you ſay that he ſpeaketh of it in his Hierarchie, more then once. The action that you call Maſſing, and we priuate Maſſing: was written againſt by many before it was brought into the Church, and by ſome after it was in vſe, many yeres before Luther was borne, as by Barthram, Huſſe, Wycklife, and Berrengarius. And although it hauehave pleaſed Pigghius and ſuch other, to blowe abroad this ſlaunderous lye, to the diſcrediting of all Luthers doctrine, as much as in them lyeth, and you alſo to dubbe their lye in the preſence of your Prince, who could be contented to heare whatſoeuer euill might be reported of that man and ſuch as he was: yet there is none that will examine the booke that you ſpeake of, but the ſame ſhall be inforced to ſay, that it can not iuſtly be gathered thereof, that Luther did eyther ſée the Deuill with his bodyly eyes, or heare him with his bodily eares. But ſuch is the priuiledge of the Popes Prelates, when they hauehave the ſworde on their ſide: they may vſe all vntruth in perſwading the people (but eſpecially princes) to thinke that all is lyes that the enimies of Antichriſts religion, hauehave eyther ſpoken or written.

You are bolde therfore, to laſhe out theſe thrée lyes before your Prince, and to make vp the matter with the fourth: affirming that he learned of the Deuill all that he hath ſpoken againſt your holy Maſſe. And when you thinke that you hauehave gotten your ſelfe ſome credit in this matter by reading a péece of Luthers booke, and leauing of before you come to that wherein his meaning is made plaine: you conclude that hereby it may be known, p. 185that the Deuil was the firſt that barked againſt the Maſſe, as againſt the greateſt aduerſarie of his kingdome, which could not ſtande vnleſſe that aduerſarie were defaced and deſtroyed.

The diligent reader of this mine aunſwere, may eaſily ſée: howe the Maſſe hath defaced and deſtroyed the kingdome of the Deuill, in thoſe places where it hath bene moſt vſed, and in thoſe perſons that hauehave moſt frequented it. Yea, they that will but enquire of the lyfe and conuerſation of them that at this day be Maſſemongers: ſhall ſoone ſée, how great an enimie the Maſſe is to the Deuils kingdome.

Yea though there were none other euill in them,The Maſſe alone is able to holde vp the Deuils kingdome. then onelyonly that they ſay and heare Maſſe (which is ydolatry): yet were this one euill ſufficient of it ſelfe, to holde vp the kingdome of the Deuill. But admit that y^e Maſſe were no ydolatry: yet it is alwaies accompanied with a multitude of groſſe ydolatries. As the inuocation of creatures, the opinion of meryting by mens owne workes, the repreſenting of God to the bodily eye, by an Image made lyke a man, the bowing of the knées, and burning of Wax and Incenſe before the Images of creatures, truſt & confidence in the holyneſſe of creatures, made holy by men, and ſuch lyke. Thus is the Maſſe the greateſt aduerſarie that the Deuils kingdome hath.

But leaſt ſome of your Auditorie ſhould take paynes to read Luthers booke, and ſo perceyue, that you hauehave not ſayde truely of him: you thinke to preuent that matter, by ſpeaking a fewe wordes of that part of the booke, that openeth the meaning of the hole, and knitting vp your tale with this exclamation. O what a cloke of miſchiefe is this, and all grounded vponupon lyes and falſehood. He ſayth the Deuill lyeth not when he accuſeth. &c. And if this ſaying of Luther be true: then there will folow a number of as great inconueniences, as vponupon the wordes of Dauid, when he ſayth, Omnis homo mendax. EueryEvery man is a lyar.Pſam.. 115. If Luther were in this lyfe: he would not ſticke to graunt all that you conclude vponupon that propoſition that you call his principle. For which of the two may be thought better, the fayth of a Turke, or of a Maſſemonger? Seing the one denieth Chriſt in wordes, denying p. 186him to be his ſauiour: and the other in déedes, in ſéeking ſaluation by other meanes then by Chriſt, which is to denie him. And wherein ſhall Hieroboams prieſtes be found worſe then the Popes Maſſing prieſtes? If you wil read the prophecie of Oſeas, and vnderſtande it: you ſhall finde that they had as good a colour of obſeruing Moſes his lawe, as the Popes prieſtes hauehave of kéeping Chriſts inſtitution. And ſo of the reaſt, that you doe name damnable hereſies. &c.

Now becauſe the time is farre paſt, ſhortly to conclude, I ſhall moſt humbly beſeech you to conſider and regarde the ſaluation of your ſoules, WATSON Diuiſiō. 44for the which Chriſtes Gods ſonne hath ſhed his precious bloud which ſaluation can not bee atteyned without knowledge and confeſsion of Gods truth reueled to his holy Church, and by her to eueryevery member of her, and childe of God, whoſe ſentence and determination is ſure and certaine, as proceeding from the piller of truth and the ſpirite of God, by whome we be taught and aſſured in Gods owne worde, that in the bleſſed ſacrament of the aultar, by the power of the holy ghoſt working with Gods word, is veryly and really preſent the body and bloud of our ſauiour Chriſt, vnderunder the formes of bread and wine, which is by Chriſtes owne commaundement and example offered to almightie God in ſacrifice, in commemoration of Chriſtes paſsion and death, whereby the members of the Church in whoſe fayth it is offered, both they that be aliue, and departed, perceaue plentuous and abundaunt grace and mercy, and in all their neceſsities, and calamities reliefe and ſuccour.

Our moſt mercifull father graunt vsus to perſiſt ſtedfaſt and conſtant in the true Catholike fayth and confeſsion of this moſt bleſſed Sacrament and ſacrifice, & with pure deuotion as he hath ordeyned to vſe and frequent this holye myſterie of vnitie and reconciliation, that we may thereby remaine in him and he in vsus for euermore. To whome be all glory and praiſe without ende. Amen.

p. 187To make a ſhort concluſion:CROWLEY. I will ioyne wyth you in making humble requeſt to the readers of theſe your ſermons, and mine aunſwere: that they will hauehave an earneſt regard to the ſaluation of their owne ſoules, for which Ieſus Chriſt, the only begottē ſonne of God, hath fréely ſhed his moſt precious hart bloud. Which ſaluation can not be attayned vntounto, without the knowledge and confeſſion of Gods truth, which he hath by his worde reuealed to his Church, and doth daylie, by the faythfull and diligent miniſterie thereof, reueale it to eueryevery member thereof and child of God. Which Church is, and euer hath bene the pyller of truth,In. 1. Timo. Capit. 3 wherein onelyonly the truth is ſéene and doth playnely appéere to the worlde, as ſaint Hierome hath ſayde: and hath hir foundation vponupon truth, which is hir onelyonly ſtay and piller to leane vntounto, as Chryſoſtome hath written. Which truth being the determination of God, before the beginning, this piller of truth, doth ſtill cleaue vntounto: neuer ſéeking to determine otherwiſe, then God hath by his ſonne Chriſt, determined & taught. In whoſe worde we are aſſured, that at his laſt ſupper with his holy Apoſtles, he did inſtitute a moſt comfortable ſacrament of hys owne body and bloud: to be frequented and vſed in his Church in the remembraunce of his death and paſſion, till his comming agayne in our nature, to iudge both the quick and the dead. In which ſacrament is lyuely repreſented vntounto vsus (yea euen vntounto our ſenſes): that vnity that he hath and doth by his almighty power make betwixt himſelf and vsus, and amongſt our ſelues one with another, which vnitie, the nature of the bread and wine (wherein this ſacrament is inſtituted) doth plainely expreſſe and ſignifie. In vſing whereof, his Church doth not onelyonly call to memorie, the benifits that ſhe hath receyued by him: but alſo ſhewe hir ſelfe thankfull, in offring hir ſelfe a ſacrifice of a ſwéete ſauour vntounto God, by ready good wyll to glorifie him both by lyfe and by death: as the holy ſaintes that be departed thys lyfe, did whilſte they lyued here, aſſuring themſelues of his contynuall preſence, to comfort, help, and ſuccour them, in all the neceſſities and calamities of thys lyfe, and after thys lyfe of euerlaſting ioye and felicitie, in euerlaſting lyfe through him. Which they hauehave alreadie attayned p. 188vntounto in part, being delyuered from the burden of the fleſhe: and we ſhall in the ende of this lyfe attayne vntounto in lyke maner, if we contynue faythfull to the ende as they did. And when the day of the generall reſurrection ſhall come: we with them, and they with vsus, ſhall through Chriſt receyue our owne bodyes agayne, incorruptible, immortall, glorious and ſpirituall, euen ſuch as his bleſſed body is nowe in the throne of maieſtie, to reigne wyth him in his fathers kingdome for euermore.

Our moſt mercifull and louing father, graunt vsus to contynue ſtedfaſt and conſtant in the true Catholike fayth, and confeſſion of our hope of forgiueneſſe of all our ſinnes, by that one onelyonly ſacrifice that Chriſt Ieſus made, in offering hymſelfe on the Croſſe once for all, as by his holy worde and ſacraments, he doth daylie teache vsus to doe. And that we may ſo frequent and vſe this holy miſterie of vnitie and reconciliation: that we may daylie more and more be aſſured thereby of his dwelling in vsus, and our abyding in him. To whome be all prayſe, honour, and glory, for euer. Amen.

FINIS.