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

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

p. 1¶ Here beginneth the firſt Sermon.

The Title of Watſons Sermons.

Two notable Sermons, made the thirde and fift Fridayes in Lent laſt paſt, before the Queenes Highneſſe, concerning the Reall preſence of Chriſts bodie and bloud in the bleſſed ſacrament, and alſo the Maſſe, which is the ſacrifice of the new Teſtament: by Thomas Watſon Doctor of Diuinitie.

I HaueHave hearde that in the dayes of King Henrie the eight: there preached one before him,CROWLEY. whoſe Sermon the King liked not, bicauſe it was not to be liked. And therfore he willed Sir Thomas More then being Lorde Chauncelor: to giuegive the Preacher thankes, worthie ſuch a Sermon. He therfore being a man of a pleaſant wit, ſpake to the Preacher with a lowde voyce, that the King might heare, and ſayde:Sir Thomas Mores thankes. The Kings Maieſtie thanketh you for your notable Sermon. Which when the King heard, he called Sir Thomas to him, and ſayde: What meane you my Lorde to giuegive ſuch thankes in our name? If it lyke you, quoth hée, there be ſome thinges notable euill. Whether the Printer ment ſo of theſe two Sermons, I knowe not. But I truſt that the Reader ſhall perceyue, by the ſetting open of the ſubtiltie thereof: that they were not notable good.

Obſecro vos fratres, per miſericordiam dei:WATSON. Diuiſion. 1. vt exhibeatis corpora vestra hostiam viuam, ſanctam, deo placentem. &c. Roma. 12.

Bicauſe your Printer hath not Engliſhed your Latine text:CROWLEY. I will be ſo bolde as to Engliſh it: that the Engliſh Reader (whom your ſubtiltie may ſooneſt hurt) maye vnderſtande your text, and wey howe good a grounde it is, for you to builde, that you woulde builde vponupon it. I beſéech you brethren (ſayth S. Paule) euen for p. 2the merciemercy of God, make your bodies a ſacrifice, liuing, holy, and acceptable vntounto God. &c. Roma. 12.

WATSON. Diuiſion. 2. Philipians. 3.If S. Paule writing to the Philippians, the thirde chapter, was not aſhamed to ſaye, to write one thing diuers times to you, is not paine or ſloth to mee, but profitable and neceſſarie for you: much leſſe ought I to be aſhamed, for that I propounde to you at this time, that leſſon againe which before I hauehave twiſe entreated, ſeeing I intende (by Gods grace) to ſpeak nothing, but that I hauehave learned either of S. Paule himſelfe, or of ſuch as I think was endued with the ſame ſpirit that S. Paule was. And this I do, not for lack of good matter: but for lack of better matter in my iudgement & more neceſſary to be learned of vsus al at this preſent.

For what is better, worthyer, and more needefull to bee taught and learned of all ſortes of men, in theſe euill dayes and corrupt time: then how to offer vp our ſelues to God, a liuing, holy and pleaſing ſacrifice, to ouercome and repreſſe our naughtie will and affections? to mortifie our earthlye members and conuerſation? And ſo to baniſh ſinne, that it reigne not in our mortall bodies? the largeneſſe of which matter is ſo great, and doth extende it ſelfe in ſo many partes, cauſes, and circumſtances: that although the whole matter doe pertayne and hauehave reſpect to one ende: yet the intreating of it being long, muſt needes be various, and for that reaſon can not be tedious, to him that loueth to learne to liue well, and pleaſe almightie God.

CROWLEY.Satan, tranſforming himſelfe into the likeneſſe of an Angell of light, is neuer the later an enimie ſtill, according to the true Etymologie of his name.Watſon counterfeteth S. Paule. Euen ſo you (M. Watſon) can not by counterfeiting S. Paule, cauſe vsus to beléeue, that you beare lyke good will to vsus, as he did to the Philippians. It is verie true, that no matter can be more profitable to be intreated off in theſe euill days: than that which doth teach vsus to offer vp our ſelues to God, a liuing, holy and acceptable ſacrifice to him. But if you entreated it no better, in your other two Sermons that you ſpeake off, p. 3than you doe in theſe: you might hauehave bene much better occupied in entreating of other matter, although the ſame had not béene ſo various as this, and therfore more tedious to the hearers.

The ende of this my matter is, WATSON. Diuiſion. 3.to deſtroye the kingdome of ſinne, for which purpoſe, Gods ſonne was incarnate, to bring which thing to paſſe, in vsus was all the life, the exāple, the paſsion, the Reſurrection of Chriſt, and all the doctrine and ſacramentes of Chriſt. Like as contrarie, to erect and eſtabliſh this kingdome of ſinne is al the trauaile and temptation of the deuill, now fawning lyke a ſerpent, tranſforming himſelfe into an aungell of light, to entrappe and ſeduce the ſimple and vnware, nowe raging like a Lion, to ouerthrow the feble and fearefull. And not only is it his trauaile: but alſo it is the whole labour and practiſe, of all his children by imitation. As Infidels, Iewes, Heretiks, Sciſmatikes, falſe brethren, and counterfet chriſtians, both in lyuing and learning, labouring night and daye with all witte and will: to deſtroye the fayth of Chriſt, the ſacraments of Chriſt, and the ſacrifice of Chriſt, as much as in them lieth. Which three be ſpeciall meanes to deſtroye the kingdome of ſinne, which they with all their power ſet vp and maintaine.

It is verie true (as you ſay) that the ende of our mortification,CROWLEY. the incarnation, life, ſuffering, reſurrection, doctrine and ſacraments of Chriſt: is to deſtroy the kingdome of ſinne.Watſons words true in himſelfe, & ſuch other. And on the contrary, it is all true that you hauehave written: vnderſtanding your ſelfe and other of your ſort, to be the Heretikes, Sciſmatikes, falſe brethren and counterfet Chriſtians that you ſpeake off.

The practiſe of the deuill and his Miniſters in thys poynt, WATSON. Diuiſion. 4.I hauehave partlye touched, and by Gods grace and your pacience, ſhall now procede further. I hauehave opened the decay of fayth, good workes and penance, which be remedies againſt ſinne. One other remedie there is, that lieth in much decay, p. 4which will lye ſtill, except good men (according to their bounden dueties) put to their helping handes. I meane the ſacrifice of the church, the ſacrifice of the newe teſtament, the ſacrifice of our reconciliation, in the bodie and bloude of our Lorde Ieſus Chriſt, which he hath inſtituted in hys laſt ſupper, and ſo as Ireneus ſayth, Noui testamenti, nouam docuit oblationem: Ireneus. li. 4. cap. 32.quam Eccleſia ab Apostolis accipiens, in vniuerſo mundo offert deo: Chriſt confeſsing, the cup to be his bloud, hath taught the newe ſacrifice of the newe teſtament: which ſacrifice, the Church receyuing of the Apoſtles, doth offer to God throughout the whole worlde.

CROWLEY.You ſay you hauehave opened the decaye of faith, good workes and penance. I hauehave neyther hearde nor ſéene in writing, what you hauehave ſayd of theſe decayes. But me thinke I maye geſſe that you doe account it a decaye of faith, when men can not beléeue, that whatſoeuer the Pope and his Clearkes ſhall teach, is true: of good workes, when men waxe werie of giuing their landes and goods to the maintenaunce of Idolatrie,Maiſter Watſons decay of faith, good works, and penance. and falſe worſhipping of God: and of penance, when men can not be perſwaded, that their owne works can be any part of ſatiſfaction for their owne ſinnes. If this be your opening of theſe decayes: then hauehave you done as well therein, as you doe here in the decaye of the fourth remedie, which you call the ſacrifice of the Church. &c. For neither may the ſupper of the Lorde bée properlye called the ſacrifice of the Church, the ſacrifice of the new Teſtament, nor the ſacrifice of our reconciliation: more than to beléeue all that the Pope ſhall teach, may be called the faith in Chriſt, or to giuegive lands or goodes to the maintenance of Idolatrie, may be called a good worke, or the ſéeking to ſatiſfie for ſinnes, by our owne workes, may be called penance.

And as for your wordes cited out of Ireneus, they are not ſo many as they ſhould be, and therfore I will cite them as Ireneus wrote them, although it be ſomething long, that the ſimple Reader be no longer deceyued by your ſubtile handling of the Fathers writings.

p. 5And firſt I muſt tell you that your Printer hath quoted your booke wrong. For it is in the .32. Watſons booke wrong quoted.Chapter of Ireneus his fourth booke, and not in the .35. as your printed copie hath it.

Thus ſayth Ireneus lib. 4. cap. 32. Hij ſunt, inquit, Zacha. cap 8.ſermones quos facietis. Loquimini veritatē vnuſquiſ que ad proximum ſuum, & iudicium pacificum iudicate in portis vestros, & vnuſquiſ que malitiam fratris ſui non recogitet in corde ſuo, & iurationem falſam ne dixeritis. Quoniam haec omnia odi, dicit Dominus omnipotens. Et Dauid autem ſimiliter. Quis eſt, Pſalm. 34.Ps 34inquit, homo, qui vult vitam, & amat dies videre bonos. Cohibe linguam tuam à malo, & labia tua ne loquantur dolum. Declina à malo & fac bonum, inquire pacem & ſequere eam. Ex quibus omnibus manifestum est, quia non ſacrificia & holocaustomata quaerebat ab eis Deus: ſed fidem, & obedientiam, & iusticiam, propter illorum ſalutem. Oſeae. 6.Sicut in Oſea Prophetae, docens eos Deus ſuam voluntatem, dicebat. Miſericordiam volo quam ſacrificium, & agnitionem Dei ſuper holocaustomata. Math. 9.Matt 9Sed & Dominus noster eadem monebat eos, dicens. Si enim cognouiſſetis, quid est, miſericordiam volo quam ſacrificium, nunquam c…ndemnaretis immerentes, teſtimonium quidem reddens Prophetis, quoniam veritatem predicabant, illos autem arguens ſua culpa inſipientes. Sed & ſuis Diſcipulis dans conſilium primitias Deo offerre ex ſuis creaturis: non quaſi indigenti, ſed vt ipſi nec infructuoſi, nec ingrati ſint, eum qui ex creatura panis est, accipit & gratias egit dicens. Hoc est meum corpus. Et calicem ſimiliter, Math. 26.Matt 26qui est ex ea creatura quae est ſecundum nos, ſuum ſanguinem confeſſus est, & noui testamenti nouam docuit oblationem, quam Eccleſia ab Apostolis accipiens, in vniuerſo mundo offert Deo, ei qui alimenta nobis praestat primitias ſuorum munerum in nouo testamento, de quo in .12. Prophetis Malachias ſic praeſignificauit. Malach. 1.Mal 1Non est mihi voluntas in vobis dicit Dominus omnipotens, & ſacrificium non accipiam de manibus vestris. Quoniam ab ortu ſolis vſus que ad occaſum, nomen meum glorificatur inter gentes, & in omni loco incenſum offertur nomini meo, & ſacrificium purum. Quoniam magnum est nomen meum in gentibus, dicit Dominus omnipotens: manifestiſsime ſignificans per haec, quoniam prior quidem populus ceſſabit offerre Deo: omni autem loco ſacrificium offertur ei, & hoc purum, nomen autem eius glorificatur in gentibus.

Theſe be the words, ſayth he, that you muſt fulfill in déede. Let euerie one of you ſpeake truth to his neighbour, and ſée that ye p. 6giuegive quiet ſentence in your gates, and let no man kéepe in memorie the malice of his brother. And ſée that you take no falſe othe. For the Almightie Lorde doth hate all theſe things. And in like maner Dauid. What man is it, ſayth he, that is deſirous of life, and loueth to ſée good dayes? Reſtraine thy tongue from euill, and thy lips that they ſpeake no guile. Decline from euill and doe good, ſéeke after peace and follow the ſame. By all which words it is manifeſt, that God required of them neither ſacrifice nor burnt offerings. But faith and obedience, and righteouſneſſe, for their ſaluation. Euen as in Oſeas the Prophete alſo, God teaching them his will, ſayd: I deſire rather mercye than ſacrifice, and acknowledging of God, more than burnt offerings. And our Lorde alſo did put them in remembraunce of the ſame thinges when he ſayde: trulye if ye had knowen what this meaneth, I deſire merciemercy rather than ſacrifice: ye woulde neuer condemne thoſe that deſerue it not. Teſtifying with the Prophetes, that it was the truth that they taught, and reprehending thoſe that he ſpake too, as men that by their owne fault were without vnderſtanding. Alſo when he gaue counſell to his Diſciples, that they ſhoulde offer vntounto God, firſt fruites out of his creatures: not as though he had néede thereof, but that they ſhould neyther be vnfruitfull nor vnthankfull: he tooke the breade, which is of the Creature, and gaue thankes, ſaying. This is my bodye. And in like maner, he confeſſed, that the Cup, which is of that creature that is among vsus, is his bloude, and taught a newe oblation of the newe Teſtament, which the Church receyuing of the Apoſtles, doth in all parts of the world offer vntounto God, euen vntounto him that giueth the firſt fruites of his owne giftes in the newe Teſtament, to be oure foode, wherof in the twelue Prophetes, Malachie doth foreſhow in this ſort. I hauehave no pleaſure in you, ſayth the Lorde almightie: and I will receiue no ſacrifice at your handes. For my name is glorified among the Gentiles, euen from the riſing of the ſunne to the going downe of the ſame, and in eueryevery place is Incenſe and pure ſacrifice offred vntounto my name. For my name is great among the Nations, ſayth the Lorde almightie: declaring moſte manifeſtly by theſe words, that the firſt people ſhall ceaſe to offer p. 7to God: but in euerie place is ſacrifice offered vntounto him, yea, and that pure ſacrifice, for his name is glorified among the Gentiles.

Now (M. Watſon) let the Chriſtian Reader, weigh the words of Ireneus. And doe you weigh them better than you did, when you vſed them to proue that the Lords ſupper is the ſacrifice of the Church of Chriſt, and of our reconciliation. For Ireneus proueth that God delighteth in no outwarde ſacrifices, but doth by them teach what ſacrifice it is that he delighteth in. That is, faith,Ireneus teacheth what ſacrifice God delighteth in. obedience, and iuſtice, which he would hauehave all men to offer, as a ſacrifice of thankeſgiuing to God for their ſaluation. And when Ieſus Chriſt did inſtitute his ſupper: he did thereby teach his diſciples to offer that ſacrifice (as ye may learne in S. Auguſtine his ſermon De ſacramentis fidelium, Citatur à Beda in Collect.) and of the Apoſtles hath the church learned to offer the ſame in all partes of the worlde, which is Incenſe and pure ſacrifice, and the glorifying of the name of God among all Nations.

There is nothing ſo auncient, ſo profitable, WATSON. Diuiſion. 5.neceſſarie and ſo holeſome as this ſacrifice is, that hath bene of ſome men, and that of late, ſo aſſaulted, reuiled, reiected, blaſphemed, oppreſſed, perſecuted, and with ſuch reproch and indignation baniſhed & exiled, without cauſe or any good grounde why they ſhoulde ſo hauehave done, but that they knewe ſinne ſhould decay, if that were vſed. And therefore intending to eſtabliſhe the Kingdome of ſinne, laboured with all violence to ſubuert this enimie and remedye againſt ſinne. Which as S. Cyprian doth ſay, Cyprianus ſer. de coena domini.Ad totius hominis vitam ſalutem que proficit, ſimul medicamentum & holocaustum ad ſanandas infirmitates, & purgandas iniquitates existens. Which doth profite to the lyfe and ſaluation of the whole man, being both a medicine to heale infirmities, and a ſacrifice to purge iniquities.

Meaning (as I am ſure you doe) of the ſacrifice of your Maſſe:CROWLEY. there is nothing more true,The contrarie of Watſons wordes moſt true. than the contrarie of that prayſe that you giuegive it. As for the grounde and cauſe why we aſſault it, reuile, reiect, blaſpheme, oppreſſe and perſecute it. &c. it is ſuch, that p. 8you and all your ſort, are not able iuſtly to remoue. Doth it not rob Chriſt of his glorie, in that it is made a ſacrifice propitiatorie for ſinnes? Doth it not rob the people of the comfort they ſhoulde conceyue by receyuing that thing, which in your Maſſe they may but ſée and worſhip? Hath it not bene the ouerthrowe of many thouſands, which being ſeduced by your falſe teaching, hauehave called it their maker and redéemer, and hauehave giuen vntounto it, the honour due to both? And where ye ſaye that ſinne muſt decaye where it is vſed, I pray you how decayed ſinne in the Abbayes, where it was moſt vſed?The fruits of the Maſſe. Forſooth euen as in Sodome, when Lots doctrine was refuſed. What amendment of life wrought it in this Realme in Quéene Maries dayes? Forſooth euen ſuch as the golden Calues wrought in Iſraell in king Ierobohams time, and Baals ſacrifices in the dayes of king Ahab. You ſaye, it is an enimie and remedie againſt ſinne, and you take record of Cyprian the holy Martir and witneſſe of Chriſt: but if he were liuing, he woulde giuegive you little thanke to take him to witneſſe in ſo manifeſt an vntruth. In déede Cyprian ſpeaketh reuerentlye and trulye of the holy ſupper of the Lorde: for it is both a remedie to heale our infirmities, and a brent offering to purge our iniquities. For (as S. Auſten ſayth) carnall men muſt by the degrées and ſteps of ſacramentes be brought from thoſe things that be ſéene with the bodily eyes,August. octogint. quest. 41. to thoſe that be vnderſtanded by the minde. And ſo doe ſacraments cure our infirmities. And as the brent offerings, did preach to the offerers, that if they woulde hauehave their iniquities purged by Chriſt, they muſt offer themſelues wholy to God by obedience to his will: Euen ſo doth this holy ſupper teach vsus to offer our ſoules and bodies in obedience to worke his will, whoſe members we be. Thus doth it both cure our infirmities, and purge our iniquities, as Cyprian hath ſayd in the place that you cite.

WATSON. Diuiſion. 6This little time that I hauehave now, I entende (God willing) to beſtow in this matter, to reduce into your remembrance the foundation and commoditie of thys ſacrifice of the Church, and to repel ſuch bolts, as the fooliſhneſſe of ſome, p. 9and the malice of other, hauehave ſhot againſt it, that knowing the neceſsitie and goodneſſe of it, we may follow the counſell of S. Bernarde which ſayd, Diſcamus eius humilitatem, Bernardus homil. 3. ſuper miſſus eſt.imitemur manſuetudinem, amplectamur dilectionem, communicemus paſsionibus, tauemur in ſanguine eius: ipſum offeramus propitionem pro peccatis nostris, quoniam ad hoc ipſe natus & datus est nobis. Ipſum occulis patris, ipſum offeramus & ſuis, quia & pater proprio filio ſuo non pepercit, ſed pro nobis tradidit illum &c.

Let vsus learne his humillitie, let vsus followe his meekeneſſe and gentleneſſe, let vsus embrace his louelove, let vsus communicate his paſsions by ſuffring with him, let vsus bee waſhed in his bloud, let vsus offer him the propitiation, or a ſacrifice propitiatorie for our ſinnes: for to this ende was he borne and giuen to vsus: let vsus offer hym to hys fathers eyes, let vsus offer him to his owne eyes, for the father hath not ſpared his owne ſonne, but hath giuen him for vsus, and ſo forth.

Your purpoſe is (you ſay) in this ſermon to reduce into the remembrance of your Auditorie,CROWLEY. the foundation and commoditie of the Maſſe. (For that it is that you call the ſacrifice of the Church) and to repell the bolts. &c.

As fooliſhe and malicious as you accompt them that hauehave ſhot boltes at your Blackbird the Maſſe: yet hauehave they beſtowed them ſo wiſely and charitably in the defence of the true Turtle Doue, the Church of Ieſus Chriſt, that you nor any of your ſort, neuer yet hath bene, or euer hereafter ſhall be, able to repell them, as you bragge that you minde to doe.

As for your place of Bernarde: it might be aunſwered with this common ſaying: Bernardus non vidit omnia. Bernarde ſawe not all things, for his antiquitie is vnderunder fiue hundred yeares. So that it was a wonder that he ſaw any thing, the time wherein he liued being ſo ouerſhadowed with the cloudes of ignoraunce and ſuperſtition, and he himſelfe alſo being a Monke by profeſſion.

Yet will I not ſo reiect him,Bernard was the flower of his time. bicauſe he was the flower of hys time, and ſéemeth by his writings to ſée more, than he durſt well vtter with his tongue or penne. And this ſentence that you cite p. 10out of his Homilie, ſerueth not ſo much for your purpoſe, as you ſéeme to think that it doth. For what maner of ſpéeches are theſe? Cōmunicemus paſsionibus, lauemur in ſanguine eius? Are they not Metaphores? For if we vſe theſe words in their proper ſignification, how is it poſſible for vsus to doe the thing that Bernarde exhorteth vsus to doe? Can we by any meanes ſuffer any part of that paſſion that Chriſt ſuffered in his owne perſon? And is it poſſible for vsus to bathe our bodies in his bloud? I thinke you be not ſo mad as once to thinke it. And why will you then ſnatch the next ſentence, which is, Ipſum offeramus. &c. Let vsus offer him a ſacrifice propitiatorie for our ſinnes, for to that ende he was borne and giuen vntounto vsus, and vrge that as a proper ſpeach, where as it is manifeſt, that to ſpeake properly, it cannot be true, that any eyther can or euer coulde, or euer ſhall be able to offer vp Chriſt to his father, but he himſelfe only.

We therfore can offer Chriſt to his father none otherwiſe than we can bathe our ſelues in his bloude. That is, by beléeuing the promiſe that God the father hath made therein, and by receyuing the ſacrament Baptiſme,Now we can offer Chriſt to his father. the ſeale of that promiſe on Gods behalfe, and of our faith on our behalfe. So can not we otherwiſe offer Chriſt to his father: than by beléeuing that he is that breade of life that came from heauen, and that gaue himſelfe for the life of the worlde, and by receiuing that ſacramentall breade and wine, which he commaunded to be receyued in remembraunce of his death and paſſion. Thus I truſt all indifferent men doe ſée how you doe wreſt the wordes of Bernarde, to make them ſerue your purpoſe.

WATSON. Diuiſion. 7.And alſo, as the ſame Bernarde more plainly writeth in an other place, ſaying thus. Pauperes ſumus, parum dare poſſumus, attamen reconciliari poſsumus pro paruo illo, ſi volumus: totum quod dare poſſum, Bernar. Sermo. 1. De Epith.miſerum corpus istud est, illud ſi dedero ſatis est: ſi quo minus, addo & corpus ipſius, nam illud de meo est, & meum est, paruulus enim natus est nobis, & filius datus est nobis, De te domine ſuppleo, quod minus habeo in me. O dulciſsuma reconciliatio. We are poore and little can we giuegive: yet for that little we may be reconciled to God p. 11if we wil. Al that I am able to giuegive, is this wretched body of mine. If I giuegive that, it is ſufficient. If it be not: I adde alſo Chriſtes bodie, for that is mine and of mine: for a little one is borne vntounto vsus, & the ſonne is giuen vntounto vsus. O Lord, that lacketh in mee, I ſupplie of thee, O moſt ſweeteſt reconciliation.

See howe S. Bernarde ioyneth the offering of our bodies and of Chriſtes bodie togither. That if the oblation of oure bodies be imperfite and ſuffice not: the oblation of Chriſts bodie maye fulfill and ſupplie, that lacketh in vsus. And to what ende? That we might be reconciled, that the body of ſinne might be deſtroyed, that it reigne not in our bodies.

And here the prayer was made.

In many wordes immediatlye before theſe that you cite:CROWLEY. S. Bernarde prooueth, that our ſaluation commeth of the mercifull goodneſſe of God onelyonly, and not of any thing that is in vsus. For to that ende, he citeth the name Sauiour: both out of the wordes ſpoken by the Angell Gabriel to the Virgine Marie, and alſo out of the Aungels wordes to Ioſeph, and to the Shepheardes, declaring alſo the cauſe thereof to be, for that he ſhould ſaue his people from their ſinnes.To what vſe Watſō would hauehave Chriſt to ſerue. But you (M. Watſon) would hauehave Bernarde to teache, that Chriſt ſerueth for none other purpoſe, but to be offered in the Maſſe, to helpe out with that, that lacketh in our merits. For you ſay, ſée how ſaint Bernarde ioyneth the offering of our bodies and of Chriſtes body togither. That if the oblation of our bodies be imperfect and ſuffice not: the oblation of Chriſtes body may fulfill and ſupplie, that lacketh in vsus.

If Bernarde had béene of that minde: then might it not onelyonly hauehave bene truely ſaid of him, Bernard ſaw not al things: but rather thus, Bernard was blind in eueryevery thing. For what is more manifeſt, both by the ſcriptures & iudgement of auncient fathers: then that Chriſt alone is our Mediator and reconcilor to God his father? Did not the Aungell ſay to Ioſeph: he ſhall ſaue his people from their ſinnes? In the Latine, it is ſaluum faciet. Math. 1.Matt 1He ſhall make them ſafe. And what is required to be done by his people p. 12towardes their ſaluation: if he alone ſhall make them ſafe? Againe Eſay ſayth.Eſay. 53.Isa 53 Liuore eius ſanati ſumus. By his ſtripes, are we made whole. Et diſciplina pacis nostrae, cecidit ſuper illum. The correction that might purchaſe our peace:Oſeas. 13.Hos 13 fell vponupon him. And Oſeas ſayth. O Iſrael, perditio tua, tantum ex me auxillium tuum. O Iſraell, deſtruction is thine owne: but thine helpe commeth of me alone.

What can be more playnely ſpoken then this? And agayne Iohn Baptiſt ſayth.Iohn. 1.John 1 Ecce qui tollit peccata mundi Beholde him that taketh away the ſinnes of the world. And ſhall we now ſet him to ſerue but for a ſhift, that when we are not able to go thorow with oure matters: then he muſt helpe out withall? Oh blinde Bernarde if he were ſuche a one as Watſon would hauehave him to bée, But Bernarde was none ſuche,Bernard was deceiued in ſome things. was none ſuche, although he were deceyued in ſomethings according to the déepe ignoraunce of the time he liued in. But in theſe wordes that you take holde of, he meaneth to teache, that for as much as there is not in vsus any abilitie at all to ſatiſfie for ſinne: we muſt flie to that meane that God hath appointed, euen Ieſus Chriſt, and offer him vp, a ſacrifice propitiatorie for our ſinnes, not by maſſing, but by beléeuing the promiſe of God his father made in him: and ſo ſhall we ſupplie that, that in vsus lacketh altogither, and not in part. For when we ſhall hauehave done all that is giuen vsus in commaundement to doe: we muſt ſaye that we are bondmen that can deſerue nothing.Luc. 17.Luke 17 How ſhould we then by offering vp our bodies, ſatiſfie for anye part of oure ſinnes? When we offer our bodies therefore to God in obeying his holy will:How that which lacketh in vsus, is ſupplyed. we doe declare thereby, that we beleue the promiſe of God made in his ſonne Chriſt, which is all that he requireth of vsus, and in ſo doing, we ſupply by Chriſt, the thing that was vtterly lacking in vsus. That is, the ſatiſfaction for our ſinnes.

WATSON. Diuiſion. 8.Now entring to ſpeake of the Sacrifice of the Church, I preſuppoſe one thing, which is the foundation of the ſame to be moſt certainly and conſtauntly beloued of all vsus that be here preſent: Here y^e praier was made.which is, that in the moſt bleſſed ſacrament of the Aultare, is preſent the true bodye and bloud of our Sauiour Chriſt, the price of oure redemption, not in figure p. 13onelyonly, but in truth and very deede. Which the learned men call really, and eſſentially, that is to ſaye, that thing, that ſubſtance, that was vponupon the Croſſe, is now verily preſent in the bleſſed Sacramēt before we receiue it: the cauſe of which reall preſence, is the omnipotent power & will of God, aſsiſting the due adminiſtration of the prieſt, the which body & bloud we chriſten men receyue by the ſeruice of our bodies & ſenſes, though not by the iudgemēt of our ſenſes, but only by the iudgement of faith, bicauſe it is giuen, not in the outwarde forme of the ſelfe ſame body and bloud, as it was ſlaine & ſhed vpō the croſſe: but in the formes of our daily and ſpecial nutriments of bread & wine, and that for ſundry weighty & neceſſary cauſes, foreſene by our ſauiour Chriſt.

Now you begin to builde,CROWLEY. and you preſuppoſe the foundation to be already layd in the minds of all your hearers, which is (as you ſay) that in the moſt bleſſed ſacrament of the Aultar, the true body and bloud of our Sauiour Chriſt is preſent, not in figure only. &c.

Surely this foundation is not that, wheron S. Paule, that wiſe and good builder did build,Watſon and Paule builde not both vponupon one foundation. then the which (as he ſayth) none can be laide, for chriſtians to build vponupon. For Chriſt hath not taught that his Church ſhould offer ſuch a ſacrifice as you doe teach that your Sacrament is.

Wherefore, although this foundation were layde in the harts of all your hearers: yet were it not ſure grounde to builde vponupon, bicauſe it is beſide the Rock Chriſt. But I ſuppoſe, that your hearers were of thrée ſortes. One ſort I thinke, had your foundation hard rammed in their hartes, another ſort could not receyue any ſuch rubbiſhe into their harts,Watſons hearers were of three ſorts. as you doe vſe to ramme into your falſe foundation, but hauing alreadie receyued the Rock Chriſt, they cannot admit any other. But the thirde ſort, are lyke bottomleſſe quakemires, whereon no building can ſtande. And manye of your hearers hauehave ſince that time, when you made your Sermons: ſhewed themſelues to be ſuch. Wherefore your ſuppoſition ſéemeth to me to be deceyued. But to your purpoſe. The reall and eſſentiall preſence of Chriſtes bodye and bloud in the p. 14Sacrament, is the foundation of that you minde to teache in this Sermon.The foundation of Watſons ſermon. If I can proue then, that they be not ſo preſent therin: then muſt you ſéeke a new foundation to builde vppon. Which thing, by the helpe of God, I doubt not to doe.

Firſt, by reall and eſſentiall preſence, you meane ſuche a preſence, that who ſo receyueth into his body, the viſible Sacrament: muſt of neceſſitie be confeſſed, to receyue the bodye and bloud of Chriſt alſo, euen into his bodye. But that is not true. Ergo. &c.

The Maior of this argument is your owne wordes, and the Minor muſt be prooued by Scriptures and Doctours, which is eaſie ynough to be done. Firſt our Sauiour Chriſt ſayth. Whatſoeuer entreth by the mouth,Math. 15.Matt 15 goeth into the belly, and is caſt out into the draught: Which thing, I thinke, you will not confeſſe to be true of the body and bloud of Chriſt. Ergo. &c.

Iohn. 6.John 6Agayne Chriſt ſayth, he that eateth my fleſhe, and drinketh my bloude, doth dwell in mée, and hath mée dwelling in hym: but not euerye one that receyueth the Sacrament, dwelleth in Chriſt, and hath Chriſt dwelling in him: Ergo. &c.

Actes. 3.Acts 3Agayne, Peter ſayth that heauen muſt holde him, vntill that tyme come wherein all things that the prophets hauehave ſpoken, be fulfilled.The Scripture ouerthroweth. Watſons foundation. Wherefore I conclude, that by the Scriptures it is manifeſt, that the body and bloud of Chriſt are not receyued into the bodyes of men by the receyuing of the Sacrament thereof. And conſequently that it is not really and eſſentially preſent in the Sacrament.

But you are not wont to credite the Scriptures, vnleſſe you hauehave the ſayings of the Doctours to confirme the ſame, vſing their wrytings as a touchſtone to trie the Scriptures by, where as they themſelues do deſire to hauehave their wryting tryed by the ſcriptures, refuſing to hauehave credit further then they ſhal be found conſonant to the Scriptures.

We might therefore ſay, that it is more then néedeth, to go about to trie the touchſtone by that mettall that ſhould be tried by it. Neuertheleſſe, to let them whoſe eyes ye hauehave bleared, ſée how you hauehave deceyued their ſight: I wil not ſtick to cite ſome ſayings p. 15out of ſuch among the Doctours, as be moſt auncient and ſounde in opinion, wherby it may appeare that they thought not as you hauehave taught.

Baſilius Magnus, although not wryting of this matter,Baſilius De Spiritu ſanct. Cap. 22. yet going about to proue the holy ghoſt to be God: ſayth thus. Angelus qui aſtitit Cornelio: non erat in eodem tempore etiam apud Philippum. Ne que qui ab altari Zachariam alloquebatur: eodem tempore etiam in coelo propriam ſedem ac ſtationem implebat. At vero Spiritus, ſimul in Abacuc & in Daniele in Babilonia operari creditus est, & in Cataracta cum Hieremia eſse dictus eſt, & cum Ezechele in Chobar. The Aungell that ſtood before Cornelius: was not at y^e ſame time with Philip alſo. Neyther did he that from the Altar ſpake vntounto Zachary: at the ſame time occupie his owne place and order in heauen. But we beleue that the holy ghoſt, did at one time worke in Abacuc, and in Daniell beyng in Babilon. And it is ſayde that he was with Hieremie in the Dongion, and with Ezechiell in Chobar.

Baſill thinketh this to be a ſufficient reaſon to proue the holy ghoſt to be God. And ſo will all godly men confeſſe. For no creature can occupie moe places at one time, than one onelyonly. But you affirming Chriſts body to be really preſent in the ſacrament: doe teache that it is preſent in a multitude of places at once. Ergo, Watſons doctrine denieth the manhood of Chriſt.you affirme it to be God, and ſo doe yée deſtroy the mans nature in Chriſt, in that ye confounde it with the deuine, contrarie to that Catholike fayth that you would ſéeme to defende, wherein we confeſſe with Athanaſius, that God & man is but one Chriſt, not by confuſion of ſubſtaunce, but by the vnitie of perſon. This Baſill is no newe writer (as you know M. Watſon) for he lyued about .320. yeres after Chriſtes aſcenſion.

Origin alſo, ſomewhat more auncient,Origin in Math. 25.Matt 25 for he lyued about 200, yeres after Chriſt, wryting vponupon the .25. Chapter of Math: ſayth thus. Quod ſi ſemper omnibus ſuis eſt preſens: quomodo introducunt cum Parabolae eius peregrinantem? Vide vt poſsumus ſoluere hoc modo quod quaeritur. Qui enim dicit Diſcipulis ſuis, ecce vobiſcum ſum vſus que ad conſummationem ſaeculi: Et item, vbi fuerint duo vel tres congregati in nomine meo, ibi ſum in medio eorum. &c. Et qui in medio etiam noſcientium ſe conſiſtit: Vnigenitus Dei eſt, Deus verbum, & ſapicutia, & iuſtitia, p. 16& veritas, qui non eſt corporeo ambitu circumcluſus. Secundum hanc diuinitatis ſuae naturam, non peregrinatur: ſed peregrinatur ſecundum diſpenſationem corporis quod ſuſcepit. Secundum quod, & turbatus eſt, & triſtis factus eſt dicens. Nunc anima mea turbatur. Et iterum Triſtis eſt anima mea vſus que ad mortem. Haec autem dicentes, non ſoluimus ſuſcepti corporis hominem (cum ſit ſcriptum apud Iohannem, Omnis ſpiritus qui ſoluit Ieſum, non eſt ex Deo) ſed vnicui que ſubſtantiae proprietatem reſeruamus. If ſo be that he be alwayes preſent with all them that be his: Howe doe his Parables bring him in as one that is gone into a ſtraunge Country? Marke how we may anſwere the queſtiō that is now moued. Certes, he that ſayth to his Diſciples, behold: I am with you to the end of the world, & alſo, where two or thrée ſhal be gathered togither in my name, there am I in y^e midſt of them &c. And he alſo which ſtandeth in the midſt of them that knowe him not: the ſame is the onelyonly begotten ſonne of God, God the ſonne, and the wiſdome, that iuſtice, and that truth, that is not cloſed in with bodily compaſſing. According to the nature of this his diuinitie: he is not gone into a ſtraunge Country. But as touching his body which he hath receyued: he is gone into a ſtraunge Country. According to the which, he was troubled and made heauie when he ſayde. Now is my ſoule troubled. And againe. My ſoule is ſorowfull, euen vntounto death. When we ſpeake thus: we doe not loſe in ſunder the manhood of the bodye, which he hath receyued (bicauſe it is written in Iohn, eueryevery ſpirite that diſſolueth the ſauiour is not of God) but we doe reſerue to eche ſubſtaunce, the propertie thereof.

In theſe wordes of Origin, it is manifeſt, that he thought, the preſence of Chriſt with his,Origin againſt Maiſter Watſon. to be vnderſtanded of his diuine nature, & his abſence from them of his mans nature. Whervpon I conclude, that Origin was not of your minde, in that you ſay that Chriſts body is really & eſſentially preſent in the Sacramēt.

Auguſt ad Dardanū.Saint Auſten alſo, who lyued about .400. yeres after Chriſts aſcenſion, wryteth thus vntounto Dardanus. Noli ita que dubitare, ibi nunc eſſe hominem Chriſtum Ieſum, vnde venturus eſt. Memoriter que recole & fideliter tene Chriſtianam confeſsionem, quoniam reſurrexit à mortuis, aſcendit in coelum, ſedet ad dexteram Patris, nec aliunde quam inde venturus p. 17eſt, ad viuos mortuoſ que iudicandos. Et ſic venturus eſt (illa angelica voce teſtante) quemadmodum viſus eſt ire in coelum, id eſt, in eadem carnis forma at que ſubſtantia, cui profecto immortalitatem dedit, naturam non abſtulit. Secundum hanc formam putandus non eſt vbi que diffuſus. Cauendum eſt enim, ne ita diuinitatem aſtruamus hominis: vt veritatem corporis auferamus. Doubt not therefore, but the man Chriſt Ieſus is there now: from whence he ſhall hereafter come. And ſée thou reuolue in thy minde and kéepe faythfully, the Chriſtian confeſſion, which is, that he aroſe agayne from the dead, aſcended into heauen, ſitteth at the right hande of the father, and that he ſhall come from none other place but frō thence, to iudge both the quick and the dead. And as the voyce of the Angell doth witneſſe, he ſhal come euen in ſuch ſort as he was ſéene go into heauen, y^t is in the ſame forme and ſubſtaunce of fleſhe, vntounto which, no doubt he hath giuen immortalitie, but hath not taken awaye the nature. And according to this forme, he is not to be thought to be ſpread abroad in all places. For we muſt beware, that we doe not ſo ſet vp the diuinitie of the man: that we take away the truth of the body.

Theſe wordes of Auſten are playne ynough. But to make them more playne, he addeth. Dominus Ieſus eſt vbi que per id quod Deus: in coelo autem perid quod homo. The Lorde Ieſus is euerye where in that he is God: but in that he is man, he is in heauen.

Agayne, the ſame Auſten, Tractatu in Iohn. 30.wryting vponupon ſaint Iohns goſpell ſayth thus. Corpus Domini in quo reſurrexit, in vno loco eſſe opertet: veritas cius vbi que diffuſa eſt. The body of the Lord, wherin y^t he aroſe, muſt be in one place: but his truth is ſpread abroad in eueryevery place.

Much more might be cited out of Auſten for this matter: but this may ſuffice to ſatiſfie all reaſonable men, concerning his iudgement herein.

Ambroſe alſo, who was lyuing in S. Auſtens time, ſayeth thus. Aſcendiſts & Paulo, qui non contentus ſolus te ſequi, nos quo que docuit quemadinodum te ſequamur, & vbi te reperire poſsimus dicens. Ambroſius in Lucam. lib. 10. cap. 24.Si ergo conſurrexiſtis cum Chriſto. quae ſurſum ſunt quaerite, vbi Chriſtus eſt ad dexteram dei ſedens. Et ne oculorum magis hoc quam animorum putaremus officium, addidit. Quae ſurſum ſunt ſapite non quae ſuper terram, Ergo, non ſupra terram, nec in terra, nec ſecundum carnem te quarere debemus, ſi volumus inuenire. Thou didſt aſcende in Paules iudgement p. 18alſo, who, not contented to folow thée alone, hath taught vsus alſo how we may folow thée, and where we may finde thée, when he ſayth. If ye be riſen togither with Chriſt, ſéeke thoſe things that are aboue, where Chriſt is, ſitting at the right hand of God. And leaſt we ſhould thinke this rather to be the office of the eyes then of the mindes: he addeth. Sauour thoſe thinges that are aboue, and not thoſe things that are on earth. If we will finde him therefore we muſt not ſéeke him vponupon earth, neyther in earth, nor after the maner of fleſhe.

What wordes can be more playne then theſe, or more mightie to ouerthrowe your foundation (M. Watſon) doth not Ambroſe ſay,Ambroſe ouerthroweth Watſons foū dation. that if we will finde Chriſt: we muſt ſéeke him in heauen, where he is ſitting at the right hande of God? Ergo, not in your bread and Wine in ſuch ſort as you teache.

About the ſame time lyued Cyrill alſo, that was Byſhop of Alexandria. Cyrillus in Iob. lib. 6. cap. 14.The ſame wryting vponupon Iohn ſayeth thus. Et ſi Christus corporis ſui praeſentiam hinc ſubduxit: maieſtate tamen diuinitatis ſemper adeſt, ſicut ipſe à diſcipulis abiturus pollicetur: Ecce, ego vobiſcum ſum omnibus diebus, vſus que ad conſummationem ſaeculi. Althoughe Chriſt hauehave conueighed hence the preſence of his bodye: yet is he alwaye preſent by the Maieſtie of his diuinitie, euen as when he was departing from his Diſciples he promiſed. Beholde I am with you eueryevery daye, euen to the ende of the worlde.

Gregorius in homil. Paſch.Gregorie alſo ſayth. Chriſtus non eſt hic per praeſentiam carnis: qui tamen nuſquam deeſt per praeſentiam maieſtatis. Chriſt, ſayth he, is not here by the preſence of his fleſhe: which notwithſtanding is abſent from no place, by the preſence of his maieſtie.

Ad Tranſimundum Regem. lib. 2.Fulgentius alſo, wryteth thus. Chriſtus vnus, idem que homo localis ex homine, qui eſt Deus immenſus ex patre. Vnus idem que ſecundum humanam ſubſtantiam, abſens coelo, cum eſſet interra: & derelinquens terram cum aſcer diſset in coelum. Chriſt is but one, and the ſelfe ſame is placible man of man, which is of his father God that can not be meaſured. One and the ſame, as touching his humane ſubſtance: was abſent from heauen when he was on earth, and leauing the earth when he aſcended into heauen. The laſt of theſe wryters hitherto cited: lyued within .500. yeres after Chriſt.

p. 19And Beda, who lyued about .730. yeres after Chriſts aſcencion, wryting vponupon theſe wordes Ecce ego vobiſcum ſum. &c. Beda in Math. cap. 28.Matt 28Beholde, I am with you .&c. ſayth thus. Ipſe Deus & homo eſt, aſsumptus eſt humanitate, quam de terra ſuſceperat: manet cum ſanctus in terra diuinitate, qua terram pariter implet & coelum. He that is both God and man, is in his humanitie that he tooke of the earth, aſſumpted vp: but in his diuinitie wherewith he filleth both heauen and earth, he doth remayne with his Saints on earth.

Theſe teſtimonies of Scriptures and holy fathers may ſuffice, I ſuppoſe, to ſhake your foundation ſo,The Scriptures & Doctours hauehave ſhaken Watſons foundation. that no wiſe man will be bolde to ioyne with you in building thereon, vnleſſe it be ſuche as you were when you made this Sermon, what you be nowe, I knowe not.

But leaſt you ſhould doe, as commonly your ſort vſe to doe, that is to report that we teach that the Sacraments of Chriſt, are but bare and naked ſignes: I let you vnderſtande, that we confeſſe, and are readie to confirme with our bloud (if God ſo will) that Ieſus Chriſt is verily and in déede preſent, in the right and due adminiſtration and receyuing of his Sacraments. And that the worthy receyuers: doe verily & in déede,Howe Chriſt is preſent in his Sacraments. receyue Ieſus Chriſt himſelfe. But that this is done ſubſtantially, and really, that is, in the maner of the receyuing of a bodily ſubſtaunce or thing into mens bodies: that we denie, and truſt we ſhall be able to fight againſt, euen to the death.

Our receyuing of Chriſt therfore, is ſpirituall into the ſoule by fayth: and into the body or by the ſenſes, ſacramentally, that is in ſuche ſort as by the receyuing of Sacramentes, we maye receyue the things ſignified by the ſame. In Baptiſme therefore, we doe by beléeuing the promiſe of God, made in Chriſt, receyue him into our ſoules, to waſhe and purge the ſame of all ſinne: and the verie ſenſes of our bodies doe vnderſtand the ſame, when we doe by them conſider the nature and vſe of the creature water, wherin our Sauiour Chriſt hath inſtituted that holy Sacrament, which is to purge and clenſe from all filth, all thoſe things that be waſhed therein. In like maner in the Lords ſupper, when we beleue the wordes of Chriſt written by Saint Iohn, Ego ſum p. 20panis ille qui de coelo deſcendi: qui edit de hoc pane viuet in aeternum, I am that bread which came downe from heauen,Iohn. 6.John 6 he that eateth of this bread ſhall liue for euer: then doe we by fayth receyue Chriſt into our ſoules, and the verie ſenſes of our bodies doe perceiue, and our common ſenſe doth vnderſtande, that as the creatures, bread and wine, wherein this Sacrament is inſtituted, doe ſtrengthen and chéere mens hartes: euen ſo the body and bloud of our Lorde and Sauiour Ieſus Chriſt, doe ſtrengthen, comfort, and make chéerefull the ſoule of man.

And further, we doe euen ſenſibly perceyue in Baptiſme, our buriall with Chriſt, to the worlde and worldly delightes: and our reſurrection with him to newneſſe of lyfe. And in the Lordes ſupper, our knitting togither into one bodye, whereof Chriſt is the head. According to that which Auſten teacheth in that ſermon that he intitleth. Of the ſacraments of the faithful. We teach not therfore that they be vaine & emptie ſignes:Auguſt ad Iaenuarium lib. 1. but we hold that they be moſt effectual in ſignificatiō, as Auſten writeth to Ianuarius.

Nowe, where as you ſaye, that by the power of almightie God, aſſiſting the due adminiſtration of the Prieſt, Chriſt is become preſent in the ſacrament after your maner: we knowe no ſuch due adminiſtration, as you meane of, I am ſure. That is daſhed full of croſſings and trurnings, doukyngs and ſtarings in Maſkers apparell. But we know and acknowledge, that order of miniſtration, that Chriſt appointed, & the Apoſtles vſed, to be the due order of miniſtration. And y^e Gods almighty power doth aſſiſt that miniſtration, ſo that the worthy receyuers, that is, ſuch as be members of Chriſts body: are ſpiritually & ſacramentally partakers of Chriſt, and doe receyue into their ſoules whole Chriſt, both God and man, according as the holy ſcriptures, and holye Fathers doe teach, without any tranſubſtantiating or chaunging of the ſubſtaunces of the creatures, bread and wine.

WATSON. Diuiſion. 9.For ſeing the ſubſtaunce of our Sacrifice of the newe Teſtament, is the very reall and naturall body of Chriſt, as may be proued by many Authorities. Cyprian. li. 2. Epiſt. 3.Saint Cyprian ſayth: In ſacrificio quod Chriſtus eſt, non niſi Chriſtus ſequendus eſt. In that p. 21Sacrifice that is Chriſt, no man is to be folowed but Chriſt. Here he ſaith, that Chriſt is the Sacrifice that we offer to almightie God.

Alſo Saint Baſyl, writeth in his forme of Maſſe: Baſil. in MiſſaTues qui offers, & offerris, & qui ſuſcipis & impartis Chriſte deus noſter. O Chriſt our God, thou art he that both doeſt offer, and is offered, that both giueſt the offering and receaueth. Saint Baſyll by this meaneth that the Sacrifice, which the Church offered to God, is Chriſt himſelfe, who in that he is the head of his body the Church, is one offerer with the Chuch, and ſo is both offerer and offered, as Baſyll ſayth.

Lykewiſe Saint Ambroſe wryting of the inuention of the bodies of two glorious Martirs Geruaſius and Prothaſius, & of the burying of them vnderunder the aultar, ſayth thus: Amb. lib. 10. Epiſt. 85.Succedant victimae triumphales in locum, vbi Chriſtus hoſtia eſt, ſed ille ſuper altare qui pro omnibus paſſus eſt, iſti ſub altari, qui illius redempti ſunt paſſione. Let theſe triumphing Sacrifices (meaning the bodies of the Martirs) go into the place where Chriſt is a Sacrifice. But Chriſt is a Sacrifice aboue the aultar, who ſuffred for all men, theſe two vnderunder the aulter, that were redeemed by his paſſion.

Of this place I note my purpoſe, which is, that the Sacrifice of the Church and newe Teſtament, is the very reall body and bloud of our Sauiour Chriſt, which is alſo teſtified by Chriſoſtome in his Homely he wryteth of the praiſe of God in theſe wordes. Chryſoſt. hom. de Laude Dei.Vereamini menſam quaue deſuper victima illa iacet Chriſtus ſcilicet qui noſtri cauſa occiſus eſt Feare and reuerence that table, aboue the which lyeth that Sacrifice (that is to ſay Chriſt) which for our cauſe was ſlayne.

By which wordes Chriſoſtome declareth his fayth, that the Sacrifice of the Church is Chriſt, and alſo that Chriſt is not onelyonly in heauen, as ſome men damnably beareth you in hande, but is placed lying aboue the Fable of the aultare as the ſubſtaunce of our Sacrifice.

And in an other Homely he wryteth. Idem homil. De En…ijs.Menſa myſt…rijs inſtructa eſt, & agnus dei pro te immolatur. The Table is furniſhed with p. 22miſteries, & the Lambe of God for thee is offered, teaching vsus that the holy miſteries wherewith the Table of our aulter is furniſhed be the bodye and bloud of Chriſt (that is to ſay) the Lambe of God, which is alſo then offered for vsus.

Auguſt. lib 9 Confeſ. Ca. 12.Saint Auguſtine is full of ſuch ſayinges: as wryting of his mothers death, how that he wept nothing for hir all the time the Maſſe was ſaide for hir Soule, which he expreſſeth by theſe wordes. Cum offerretur pro ea ſacrificium praecij noſtri. When the Sacrifice of our price was offered for hir.

I leaue out al the reſt of the ſentence contented to allege onelyonly this, that proueth the ſacrifice, which is offered by the Prieſt for the dead to be our price, which is and can bee nothing elſe, but the body and bloud of Chriſt, which he gaue vponupon the croſſe, as the price of our redemption.

Auguſt. lib. Senten, proſp.But playneſt of all he wryteth in a Booke intituled. Liber Sententiarum proſperi. Which Booke is alledged of Gratian, in the decrees in theſe wordes. Hoc eſt quod dicimus, quod modis omnibus approbare contendimus ſacrificium Eccleſiae duobus confici, duobus constare, viſibili elementorum ſpecie, & inuiſibili Domini noſtri Ieſu Chriſti corpore & ſanguine, & Sacramento, & re Sacramēti, id eſt, corpore Chriſti. This is that we ſay, that we labour to prooue by all meanes that the Sacrifice of the Church is made and conſiſteth of two things, of the viſible forme of the elementes and of the inuiſible bodye and bloud of oure Lorde Ieſus Chriſt both that outward Sacrament and the thing or ſubſtaunce of the Sacrament, that is the body of Chriſt. Theſe words neede no declaring but poynting: and for that cauſe why ſhould I tarie in this poynt any longer, ſeing that our Bookes be full of ſuch like authorities.

Therefore as I began ſeing the ſubſtaunce of our Sacrifice of the new Teſtament, is the very reall and naturall body of Chriſt, if this body be not preſent in the Sacrament as the enemies of Chriſtes Croſſe, and the deſtroyers of oure faith falſly pretende: then be wee chriſten men left altogither deſolate without anye Sacrifice priuate vntounto vsus, for both the Sacrifice of Chriſt vponupon the croſſe, and alſo the inwarde p. 23Sacrifice of mans heart be not priuate but common to vsus, and to all faythfull men from the beginning of the worlde to the laſt ende.

All theſe wordes are to proue,CROWLEY. that we (whome you call the enimies of Chriſts Croſſe and deſtroyers of your fayth) doe take awaye from the Church of Chriſt, that ſacrifice, that they maye and ought continually to offer to God: and leaue them in worſe caſe then were the Iewes or any other ſect, except the Mahumetans, for they only are without a peculier ſacrifice to offer to their God. Your Argument, when the flowers of Rhetorick be taken from it: is in this forme. Seing that the ſubſtaunce of our ſacrifice, is the verie reall and naturall body of Chriſt, they that denie it to be in ſuch ſort preſent, doe denie the Church to hauehave any Sacrifice to offer to God: But the Proteſtantes doe denie it to be in ſuch ſortes preſent: Ergo, they denie the Church to hauehave any ſacrifice to offer to God.

To proue the Maior propoſition of this Argument:Cyprian. lib. 2. Ep 3. you make a long parentheſis. And firſt you begin with the wordes of Cyprian. In ſacrificio quod Chriſtus eſt: non niſi Chriſtus ſequendus eſt. In that Sacrifice that is Chriſt: no man is to be folowed but Chriſt. True it is, that in the thirde Epiſtle of his ſeconde Booke: Saint Cyprian hath thoſe wordes that you cite. But that he ment by thoſe wordes to affirme, that Chriſtes reall and naturall body is preſent in the ſacrament, I deny, and doubt not to be able to ſtand to that deniall, agaynſt all that can be iuſtly proued by the words of Cyprian, in that place or any other of his workes. And leaſt you ſhould think that of an obſtinacie, I doe without good ground denie that I am not able to aunſwere: I will ſhewe you what moueth me to denie that which you affirme.

Firſt, the ſame Cyprian in the ſame Epiſtle ſayth thus. Admonitos autem nos ſcias, vt in Calice offerendo, dominica traditio ſeruetur, ne que aliud fiat a nobis, quam quod pro nobis Dominus prior fecit. Vt Calix qui in commemorationem eius offertur: mixtus vino offeratur. Nam cum dicat Chriſtus, Ego ſum vitis vera, ſanguis Chriſti non aqua eſt vti que , ſed vinum. Nec poteſt videri ſanguis cius, quo redempti & viuificati ſumus p. 24eſſe in Calice: quando vinum deſit calici, quo Chriſti ſanguis oſtenditur, qui ſcripturarum omnium ſacramento ac teſtimonio praedicatur. Ye maye vnderſtande (ſayth Cyprian to Coecilius) that we are warned, that in the offering of the Cup, we obſerue the Lordes tradition, and that we doe nothing therein, other then that which the Lorde did for vsus before. That the Cup which is offered in remembrance of him, be offered being mixed with Wine. For when Chriſt ſayth, I am a verie Vine, doubtleſſe then the bloud of Chriſt is not water, but Wine. Neyther can it ſéeme, that his bloud wherwith we were redéemed and quickened, is in the Cup: when it wanteth Wine, whereby Chriſts bloud is ſet forth and ſhewed, which is by the Sacrament and teſtimonie of all the Scriptures preached abroade.

Agayne, the fame Cyprian ſayth in the ſame Epiſtle. Lauabit in vino ſtolam ſuam, & in ſanguine vnae amictum ſuum. Quando autem ſanguis vuae dicitur: quid aliud quam vinum dominici ſanguinis oſtenditur? He ſhall waſhe his robe in Wine, and his apparell in the bloud of the Grape. And when mention is made of the bloud of the Grape: what other things is ſhewed, then the Wine of the Cup of the Lordes bloud?

And after a few words, the ſame Cyprian ſayth thus. Vini vti que mentio eſt: & ideo ponitur, vt Domini ſanguis vino intelligatur. Et quod in Calice dominico poſtea manifeſtatum eſt: prophetis annumiantibus praedicatur. Mention is made of the Wine (ſayth Cyprian) and for this cauſe is it done, that the Lordes bloud might be vnderſtanded by the Wine. And that thing that was afterwarde manifeſtly ſhewed in the Lords Cup: was before preached when the Prophets ſhewed forth the ſame.

And in the ſame Epiſtle, after he hath ſpoken of the wordes of our Sauiour Chriſt, written in the .26. chapter of Saint Math. Goſpell: he ſayth. Qua in parte inuenimus, Calicem mixtum fuiſſe quem Dominus obtulit, & vinum fu ſse quod ſanguinem ſuum dixit. In which part (ſayth Cyprian, ſpeaking of the Cup) we finde that the cup, which the Lorde offered, was mixed: and that the thing which he called his bloud, was Wyne.

And againe, after he hath ſpoken of the words of the Apoſtle, p. 25he ſayth. Miror ſatis vnde hoc vſurpatum ſit: vt contra euangelicam & apoſtolicam diſciplinam, quibuſdam in locis, aqua offeratur in dominico calice, quae ſola Chriſti ſanguinem non poſsit exprimere. I maruayle much (ſayth Cyprian) howe it commeth to paſſe, that contrarie to the doctrine both of the goſpell & of the Apoſtle: water is in certayne places offered in the Lordes cup, which being but water alone, can not expreſſe the bloud of Chriſt. Theſe ſayings of Cyprian, being written in the ſame Epiſtle y^t you cite:Cyprians words in the ſame Epiſtle that watſon citeth: make againſt him. doe cauſe me to deny that which you affirme. For he ſaith. The Wine of the cup of the lords bloud is ſhewed forth. The lords bloud is vnderſtand by the Wine. And that it was Wine that he called his bloud. And laſt of all, that water alone could not expreſſe the bloud of Chriſt.

No man that is not blinded by affection, will ſaye, that Cyprian ment in that Epiſtle to teache, that Chriſtes reall and naturall body is preſent in the Sacrament, otherwiſe then ſpirituallye and ſacramentally. But I maruell much that you were ſo blinde: when you reade that Epiſtle: that you could not ſée theſe playne wordes of Cyprian, euen in the laſt ſentence of the Epiſtle. Religioni igitur noſtrae congruit & timori, & ipſi loco at que officio ſacerdotij noſtri, frater chariſme, in Dominico Calice miſcendo & offerendo: cuſtodire dominicae traditionis veritatem. Et quod prius apud quoſdam videtur erratum, Domino monente corrigere. Vt cum in claritate ſua, & maieſtate coeleſti venire coeperit: inueniat nos tenere quod monuit, obſeruare quod docuit, facere quod fecit. It agréeth (ſayth Cyprian) with our religion, feare, and place of prieſtly office (moſt dearely beloued brother) that in the mingling and offring vp of the Lords Cup, we kepe the truth of the Lordes tradition: and that we doe by the warning that the Lorde giueth, correct that thing wherein we ſée that other hauehave heretofore erred. That when he ſhall begin to come in his owne brightneſſe and heauenly Maieſtie: he may finde that we hold faſt that wherof he gaue vsus warning, obſerue that which he taught vsus, and doe that which he did.

Such words, as theſe, are not for you to loke vponupon. For they will bid you leaue of your maſking garments in your miniſtration, and to ſet aſide your halowed cups, Veſtiments, Altars, and Superaltaries, wyth all your croſſings, turnings and halfe turnings, with the reaſt of your Apiſhe toyes. For Chriſt neyther p. 26taught nor vſed any of all thoſe thinges. But when Cyprian ſayth. In ſacrificio quod Chriſtus eſt, non niſi Chriſtus ſequendus eſt: In that Sacrifice which is Chriſt, none muſt bée folowed but Chriſt: the firſt part of the ſentence muſt ſerue your purpoſe, to proue, that the reall and naturall bodye and bloud of Chriſt is the ſubſtaunce of the ſacrifice of the church, and that the ſame is really and ſubſtantially preſent in the ſacrament thereof: but the later part of y^e ſame ſentence, muſt not put vsus in minde, to doe in the miniſtration thereof, that which Chriſt did and commaunded vsus to doe.

The wordes that Watſon cyteth, make nothing for him.Thus without ſhame you cite that for your purpoſe, which when it is taken whole togither, maketh manifeſtly againſt you. Yea the verie firſt part of that ſentence, which you apply to your purpoſe, when it is well weighed, maketh nothing for you. For what is more common among the fathers, then to call the ſignes by the names of thoſe things that they doe ſignifie?

Chryſoſt. in Epiſt. ad Heb. homil. 17.And doth not Chryſoſtome ſpeaking of the ſame ſacrament, ſay thus? Nō aliud ſacrificium, ſicut pontifex, ſed idipſum ſemper facinus: magis autem recordationē ſacrificij operamur. We doe not (ſayth Chryſoſtome) make another ſacrifice, as the high Prieſt doth, but alwaye one: yea, we doe rather make a remembraunce of a ſacrifice. By theſe wordes of Chryſoſtome it appeareth, that though the fathers vſed to call the ſacrament of Chriſtes bodie a ſacrifice: yet they vnderſtood it to be but the remembraunce of that ſacrifice that Chriſt offered on the croſſe once for all.

I would not gladly diminiſhe the aucthoritie of Cyprian or anye other auncient writer: but I am ſure, you your ſelfe (M. Watſon) wyll not buylde vponupon euerye ſentence of Cyprian, as you doe vponupon this: For then coulde you not ſet your holy father of Rome, ſo highe aboue all the Biſhops of chriſtendome as you doe.Cyprian. li. 4. Epiſt. 2. Loke in the fourth booke of his Epiſtles and the ſeconde Epiſtle, where you ſhall finde theſe wordes. Ac ſi minus ſufficiens Epiſcoporum in Africa numerus videbitur, etiam Romae ſuper hac reſcripſimus, Equalitie of Biſhops by Cyprians iudgement.ad Cornelium collegam noſtrum, qui & ipſe cum plurimis coepiſcopis habito concilio &c. And if the number of Byſhops in Africa (ſayth Cyprian) ſhal ſéeme to ſmall, I hauehave writtē to Rome alſo concerning p. 27this matier, euen to Cornelius our felow in office, who alſo holding a counſell with many biſhops ioyned with him. &c. This Cornelius, whome Cyprian calleth his fellow officer: was Biſhop of Rome, when Cyprian wrote theſe wordes. Yet I thinke you will not gather hereof, that there was an equalitie betwixt them: vnleſſe you minde nowe at the laſt, to denie the ſupremacye of your holy father. And yet you may a great deale more iuſtly gather that vpō theſe words, then that which you would maintayne, of the other. Yea I ſuppoſe that you and all your felowes, are not able to proue, that Cyprian ment not to teache an equalitie amongſt all thoſe Byſhops that he ſpeaketh of. But whatſoeuer he ment in this place or any other: it becommeth vsus to folow the rule that he giueth,Cyprian lib. 2. Ep. 3. in vnderſtanding the words that he or any other auncient father hath left in wryting. Si ſolus Chriſtus audiendus eſt (ſayth Cyprian) non debemus attendere quid aliquis ante nos faciendum putauerit: ſed quid qui ante omnes eſt, Chriſtus prior fecerit. Ne que enim hominis conſuetudinem ſequi oportet, ſed Dei veritatem. A rule to be folowed in the reading of Fathers.If Chriſt onelyonly be to be harkened vntounto, we muſt not marke (ſayth Cyprian) what any man before vsus hath thought méete to be done: but what Chriſt, which was before al, hath done before vsus. Neyther ought we to folow the cuſtome of men, but the truth of God. This is a perfite rule, méete to be folowed of all men in the reading of the auncient fathers wrytings.

Then come you to Baſils Maſſe where (as you ſay) are written theſe wordes. Tu es qui offers &c. O Chriſt our God, thou art he. &c. As for your maner of Engliſhing of Baſils words: I leaue to you and your Printer to amend. In whom the fault is, I know not. It ſhall ſuffice that I aunſwere your matter.

Firſt (with your leaue M. Watſon) you belye Saint Baſils forme of Maſſe. For if that be his y^t was imprinted at Andwarp. Anno. 1562. out of an olde Booke of the Latine tranſlation (as the Printer ſayth) then is there no ſuch matter as this that you cite, in all S. Baſils forme of Maſſe. But S. Chryſoſtomes Maſſe, tranſlated by Leonhardus Thuſcus, hath wordes in the ſame ſenſe that theſe be that you father vponupon Baſils Maſſe. The words be theſe, Concede a me peccatore & indigno famulo tuo, offerri tibi haec p. 28ſacramenta: tu enim es offerens & oblatus, ſuſcipiens & diſtributus, Chriſtus Deus noſter. If I might be put in truſt to tranſlate theſe wordes into Engliſhe: I would ſay thus. Graunt that I being a ſinner, & thine vnworthy ſeruant, may offer vntounto thée theſe ſacraments: for thou being Chriſt our God, art he which art y^e offerer, and art offred, which art he that doeſt receiue and art diſtributed.

Thus much hauehave I done for you (M. Watſon) to helpe to ſaue your credit, leaſt ſome of your friendes ſhould begin to miſlyke with you, for cyting matter that is no where to be found. For though your father Chryſoſtomes wordes vponupon Baſil, they can beare with you well ynough. Yea though you doe racke them a little to ſerue your purpoſe.

Chryſoſtomes and Baſils iudgement can not enforce vsus to graunt mayſter Watſons concluſion.But this one thing I doe much maruaile at: that this Maſſe could neuer be founde in Chryſoſtomes woorkes, as they be ſet forth in tomes till nowe of late. But graunt this to be the iudgement of Chryſoſtome and Baſill both: ſhall we therefore be enforced to graunt that which you doe thereof infer? I trowe not. May not Chryſoſtome offer the ſacraments to Chriſt, but he muſt offer Chriſt himſelfe to himſelfe? I thinke it is no ſtraunge maner of ſpéeche, to ſaye, that thoſe which preache the worde and miniſter the ſacraments, doe offer the worde and ſacramentes to God. As may playnely appéere, to as many as will with indifferent iudgement, reade that which is written Malachiae. 1. and Actes. 13.

And who doubteth that Chriſt did once offer himſelfe for oure ſinnes, and doth ſtill offer himſelfe to hys Father (for with God nothing is paſt) a Mediator and Aduocate for vsus,1. Epiſt. 2. as Saint Iohn wryteth. And why ſhoulde not he therefore be called both the offerer and the thing offered, although he be not offered by the Prieſt in his Maſſe? Yea, and he receyueth at our hands our thankes giuing, when we make our bodies, a lyuing, holy, and acceptable ſacrifice to God: and why maye it not be ſayde, that it is he that receiueth? And in taking our nature vponupon him, he gaue hymſelfe to vsus, and we by fayth are made partakers of him: and why ſhould it not be ſayde, that it is he that is diſtributed?

But what néedeth all this a doe, in ſéeking a good meaning in p. 29thoſe wordes that be of none aucthoritie at all.The three formes of Maſſes, fayned. If Chryſoſtome or Baſil, had written any ſuch forme of Maſſe: the ſame would hauehave bene founde in their workes, or folowed of ſome Churches. But neyther of both is: Ergo, it is playne that they neuer did wryte any ſuche. And as for the fable of Saint Iameſes Maſſe: all men may deride both the folly of the inuention of it, and of all ſuch as eſtéeme it as his.

And yet I muſt by the waye,Againſt priuate Maſſe. note the blindneſſe of our Papiſtes, which make ſo much of that, which ouerthroweth one of the chiefe poyntes that they maintayne ſo ſtoutly, that is their priuate Maſſe. For all theſe thrée formes of Maſſes, doe appoynt the diſtribution to be made to all that be preſent.

Let vsus nowe ſée, what you hauehave founde in Saint Ambroſe. Ambr. li. 10. Epiſt. 85.He ſayth. Let the triumphant ſacrifices which were redéemed. &c. And of this doe you note your purpoſe, that is, that the ſubſtaunce of the Sacrifice of the Church, is the verie reall bodye and bloud of our ſauiour Chriſt.

I will not trouble the reader with ſéeking any good meaning in theſe wordes which you father vponupon Ambroſe. For as Eraſmus doth well note in the beginning of the thirde tome of the workes of Ambroſe, wherin this Epiſtle is written: there is no cauſe why a man ſhould thinke that Ambroſe was the Author of anye of the Sermons. Orations, or Epiſtles conteyned in that tome. The wordes of Eraſmus be theſe. Tertius hic Tomus, Eraſmus his iudgement vppon the thirde tome of Ambroſe.exhibebit orationes, Epiſtolas & conciones ad Populum breues, quas ſuppoſititias eſſe nihil addubito Nihil enim in his Ambroſianae venae. &c. Thus ſaith Eraſmus to the Reader. This thirde tome, ſhall exhibit vntounto thée, Orations, Epiſtles, and ſhort Sermons made to the people, which I doubt not but they are falſely fathered vponupon Ambroſe, for in them there is no whit of Ambroſes veyne. Doe you therefore conclude vponupon them what you will for your purpoſe, it will hauehave no credite with wiſe men. But nowe let vsus ſée what you hauehave founde in Chryſoſtome, in his Homily De Laude Dei. Watſon leaueth out that ſhould make againſt himſelfe.Vereamini inquam vereamini. &c. Here you leaue out theſe wordes Cuius omnes ſumus participes. Whereof we all are partakers. What you meane by this maye eaſily be coniectured, for theſe wordes p. 30that you hauehave left out, doe make manifeſtly for the diſtribution of the Sacrament, to as many as ſhall be preſent at the miniſtration therof. But you might not ſuffer your hearers to vnderſtand ſomuch of the vſage of the Church in Chryſoſtomes time: leaſt they ſhould thinke the Popes Church did wrong in maintayning the priuate Maſſe.

In Epiſt. ad hehr. homil. 17.But what ſhould you winne by theſe wordes, if they were euen ſo as you doe cite them? doth not the ſame Chryſoſtome, as I hauehave cyted his wordes before, playnly affirme, that they doe in that Sacrifice rather make a remembraunce of a Sacrifice,Auguſt ad Bonifacium Epiſt. 23. then a Sacrifice it ſelfe? And is it not a common thing among the fathers, to call the Sacraments by the names of thoſe things wherof they be Sacraments? Your concluſion therefore cannot folow vponupon theſe premiſſes.

Chryſoſt. homili. De Encenijs.Agayne, Chryſoſtome hath ſayde (ſaye you) that the table is furniſhed with miſteries. &c. And here alſo you leaue out thoſe wordes that ſhould giuegive light to the vnderſtanding of Chryſoſtomes his meaning. Theſe words I ſpeake (ſaith Chryſoſtome) to thoſe perſons which doe leaue the communion and congregation of Saintes: and are occupied in the conuenticles of vayne talke, euen at the verye houre of the terrible and miſticall table. O thou man, what doeſt thou? didſt thou not make a promiſe to the Prieſt which ſayde, lift vp your mindes and hartes, and thou ſaydeſt, we hauehave them lifted vp to the Lorde? Art thou not aſhamed and abaſhed? And euen the ſame houre, thou art founde a lyar. O good God. The table is furniſhed with miſteries, and the Lambe of God is offered for thée, the Prieſt ſorroweth for thée, the bloud floweth from the table. The Seraphins are preſent, couering their faces with ſixe winges, all the ſpirituall powers, doe with the Prieſt, praye for thée, the ſpirituall fyre commeth downe from heauen, the bloud in the cup, is for thy purification, drawne out of the vndefiled ſide: and art thou not aſhamed, abaſhed and confounded: neyther doeſt thou make God mercifull vntounto thée?

Nowe (M. Watſon) let vsus ſée howe theſe wordes of Chryſoſtome maye ſéeme to ſerue your purpoſe. Chryſoſtome hath to p. 31doe with thoſe men, that leauing the communion and congregation of holye men, doe in the time of the miniſtration of the miſteries of our ſaluation, giuegive themſelues to vayne iangeling: and maye he not vſe ſuch figuratiue ſpéeches, but his wordes muſt by and by, be ſnatched,Watſon doth ſnatch a worde for his purpoſe. to maintaine the reall preſence of Chriſt in the Sacrament? If you will néedes hauehave Chryſoſtome to vſe no figure in theſe wordes (the Lambe of God is offered for thée) then let him vſe no figure in the wordes that follow after immediately. The Prieſt ſorroweth for thée, the ſpirituall bloud floweth from the holy table. And the Seraphins ſtande there couering their faces with ſixe winges. &c. Which thing if you will graunt: then muſt eueryevery Prieſt in his Maſſe, be ſorrowfull for thoſe that babble when he is at his Maſſe. And he muſt ouer topple his cup, that the ſpirituall bloud may flowe of from the holy table. &c. And the bloud in the Chalice muſt be ſucked out of the vndefiled ſide.

It is much to be maruayled, that you (M. Watſon) when you did read this place, did not perceyue, what figure Chryſoſtome vſeth here. But it is to be thought, that you ſaw it well ynough, but would not be knowne of it, for you knewe that your Auditory would not charge you with the matter: And as for vsus that were then beyonde the Seas: you ſuppoſed that we ſhould neuer come to trie the matter with you by hande blowes, and therefore you were the more bolde, to pick out a fewe wordes out of the midſt of Chryſoſtomes ſayings, and applie them pretily to your purpoſe. As though Chryſoſtome had ment by them to teach, that the reall and naturall body of Chriſt,Chryſoſtoms meaning. is really and ſubſtantially offered by the Prieſt in his Maſſe. Where as Chryſoſtomes meaning was, to ſtrike a reuerent feare into the mindes of his hearers, and to moue them to hauehave their mindes and hartes lifted vp to God: whilſt the holy miſteries of the body and bloud of Chriſt, ſhould be in miniſtring and receyuing.

And that this was his meaning it doth playnely appeare, in his words in the ſame place, when he ſayth. Didſt thou not make promiſe to the Prieſt, which ſayde, lift vp your minds and harts: and thou ſaydeſt, we hauehave them lifted vp to the Lord? And in the verie ſame houre, thou art found a lyar.

p. 32But you hauehave Saint Auſten to take your part, both in his .ix. Booke of Confeſſions, and alſo of the ſentences of Proſper. Yea he is full of ſuch ſayings (ſay you) but you tell vsus not where, more then in theſe two places. I wil deſire the reader therfore, to thinke that this is but your bragge, till you bring forth more ſtore of that you ſaye Auſten hath in ſuche plentie. But let vsus weigh theſe two places of Auſten, & ſée how they maye ſerue your purpoſe againſt vsus, and not againſt Auſten himſelfe in his other writings.

Firſt, for aunſwere to that which you cite out of the .ix. booke, and twelfe Chapter of his Confeſſions: I referre the learned reader, to that which the ſame Auſten wryteth in the Chapter next folowing. And that ſuch as hauehave not Saint Auſtens workes may ſée his wordes: I will here ſet them in wryting, as they are there to be read.Auguſt. li. 9. Confeſs. ca. 13. Nan que illa, imminente die reſolutionis ſuae, non congitauit ſuum corpus ſumptuoſe contegi, aut condiri aromatibus, aut monumentum electum concupiuit, aut curauit ſepulchrum patrium. Non iſta mandauit nobis: ſed tantummodo memoriam ſui ad altare tuum fieri deſiderauit, cui nullius diei praeteroniſsione ſeruierat, vnde ſciret diſpenſari victimam ſanctam, qua deletum eſt chirographum quod erat contrarium nobis, qua triumphatus eſt hoſtis computans delicta noſtra, & quaerens quid obijciat, & nihil inueniens in illo in quo vincimus. Quis ei refundet innocentem ſanguinem? Quis ei reſtituet precium quo nos emit, vt nos auferat ei? Ad cuius precij noſtri ſacramentum: ligauit ancilla tua animam ſuam vinculo fidei. Saint Auſten ſpeaking of his mother Monica, ſayth thus vntounto God. When the day of hir reſolution was at hande: ſhe had no minde to hauehave hir body ſumteouſly buried, or to be embaulmed with Spices, neyther did ſhée deſire to hauehave a fine or gorgious Tumbe, or to be buried in hir Countrie. Shée gaue vsus no charge concerning theſe matters, but hir only deſire was, that ſhe might be had in remembraunce at thine altar, whervnto ſhée had giuen hir ſelfe in ſeruice eueryevery day contynually, from which ſhe knewe, that the holy ſlayne offering, whereby was blotted out the hande wryting that was againſt vsus, was diſtributed: whereby that enimie that numbreth our ſinnes, and ſéeketh what he may obiect againſt vsus, and findeth nothing in him in whome we ouercome: is triumphed ouer. Who ſhall poure out innocent bloud to him p. 33agayne? Who ſhall reſtore to him the price wherewith he bought vsus, that he may take vsus awaye from him? VntoUnto the Sacrament of which price: thy handemayden did tie hir ſoule with the bond of fayth.

If you would hauehave weighed thys place well: you would not hauehave cyted the other for ſuch purpoſe as you did. Yea, you would hauehave paſſed it ouer (I trowe) for it marreth a great part of your market. Saint Auſten ſayth here, that his mother knewe, that the holy ſlayne ſacrifice, was daylie diſtributed at the aultar. It is playne therefore by theſe wordes, that there was no priuate Maſſe then, but Communion,Auſten expounded by himſelfe. which thing maketh verie euill for your purpoſe. And in the later ende of thoſe wordes, Saint Auſten doth playnely declare, in what meaning he wrote thoſe other wordes that you cite. For the thing that he ſpoke of before: he doth here cal Precij noſtri ſacramentum. The ſacrament of our price.

As touching the place of Auſten, in his booke of the Sentences of Proſper: ye doe well to confeſſe that it was cited by Gratian. For it will be as harde for you to finde it in Saint Auſtens workes, as to finde burning fyre in the bottome of the Sea, yea, or to finde that meaning in any part of his workes. It is an Auſten of Gratians owne making that wrote thoſe wordes, and not Auſten the Biſhop of Hippo. But yet if you had read y^e gloſſe of that text: you would not I thinke, hauehave made ſo great accompt of that place. For it ſayth thus. In tertia parte, Watſon will none of this gloſſe.quod coeleſte ſacramentum quod eſt in altari: improprie dicitur Corpus Chriſti, ſicut Baptiſmus improprie dicitur fides. In the third part, that the heauenly ſacrament that is on the altare, is improperly called the body of Chriſt: euen as baptiſme is improperly called fayth. If this gloſſe doe not fight with the text: then doth not this place make ſo much for your purpoſe, as you would hauehave it to ſéeme to make for it.

And bicauſe ye make mention of Proſper: let vsus ſée what he ſayth in his .339. ſentence taken out of Auſten. Proſper ſentencia. 339.Qui diſcordat a Chriſto, nec carnem eius manducat, nec ſanguinem bibit: etiam ſi tantae rei ſacramentū, ad iudicium ſuae praeſumtionis, quotidie indifferenter accipiat. He that agréeth not with Chriſt, doth neither eate his fleſh, nor drinke his bloud: although he doe daylie without regarde, receyue p. 34the ſacrament of ſo great a thing, to the condemnation of his owne preſumption.

In thys one ſentence is ynough to ſatiſfie, as many as would be ſatiſfied of the opinion of Auſten and Proſper. And that Auſten is ſo farre of from being full of ſuch ſayings as you doe boaſt that he is: that he ſpeaketh fully and plainly the contrarie of that which you holde, in moe places then one or two.

Auguſt. De Ciuit. Dei. lib. 21. ca. 25.Firſt he ſayth thus. Qui manducat meam carnem & bibit meum ſanguinem, in me manet & ego in eo. Oſtendit quid ſit, non ſacramentotenus, ſed reuera corpus Chriſti manducare, & eius ſanguinem bibere. Hoc eſt enim in Chriſto manere, vt in illo maneat & Chriſtus. Sic enim hoc dixit, tanquam diceret. Qui non in me manet, & in quo ego non maneo: non ſe dicat, aut exiſtimat, manducare corpus meum, aut bibere ſanguinem meum. &c. He that eateth my fleſhe and drinketh my bloud, doth dwell in me and I in him. He doth ſhewe what it is, not in ſacrament onelyonly, but in déede to eate the fleſhe of Chriſt and drinke his bloud. That is, ſo to dwell in Chriſt: that Chriſt maye dwell in him. For he ſpake thoſe wordes, euen as though he ſhould hauehave ſayde thus. Let not that man that dwelleth not in me, nor hath me dwelling in him: thinke that he doth eate my bodye or drinke my bloud. &c.

Idem. In. Ioh. Tract. 26.And agayne vponupon the ſame wordes he ſayth. Hoc eſt ergo manducare illam eſcam, & illum bibere potum: in Chriſto manere, & illum in ſe manentem habere. Ac per hoc, qui non manet in Chriſto, & in quo non manet Chriſtus: proculdubio, nec manducat ſpiritaliter carnem eius, nec bibit eius ſanguinem: licet carnaliter & viſibiliter, premat dentibus, ſacramentum corporis & ſanguinis Chriſti. Sed magis tantae rei ſacramentum, adiudicium ſibi manducat & bibit. &c. This is therefore to eate that meat and drinke that drinke: to dwell in Chriſt, and to hauehave Chriſt dwelling in him. And by this, he that dwelleth not in Chriſt, and in whom Chriſt dwelleth not: without doubt he doth neyther eate his fleſhe nor drinke his bloud, ſpiritually: although he doe fleſhely and viſibly cruſhe in his téeth, the ſacrament of the body and bloud of Chriſt: But he doth rather eate and drinke the Sacrament of ſo great a thing, to his owne condemnation.

Agayne he ſayth. Si enim ſacramenta, quandam ſimilitudinem p. 35earum rerum, quarum ſacramenta ſunt, non haberent: omnino ſacramenta non eſſent. Ex hac autem ſimilitudine: Idem. Ad Bonifacium. Epiſt. 23.plerum que etiam ipſarum rerum nomina accipiunt. Sicut ergo, ſecundum quendam modum, ſacramentum corporis Chriſti, corpus Chriſti eſt: ſacramentum ſanguinis Chriſti, ſanguis Chriſti eſt: ita ſacramentum fidei, fides eſt. &c. For if the ſacraments, had not a certaine ſimilitude or lykeneſſe, of thoſe things whereof they be Sacraments: they could not be Sacraments at all. And of this ſimilitude, they doe for the moſt part, take the names of thoſe things wherof they be ſacraments. Euen as therfore, the ſacrament of the body of Chriſt, is after a certaine maner the bodye of Chriſt, & the ſacrament of his bloud, is his bloud: ſo the ſacrament of fayth, is fayth. &c.

By theſe places, it is playne,Whereof Auſten is full. that Saint Auſten is not ſo full of ſuch ſayings as you cite out of his Confeſſions. &c: but rather that he is full of Sentences to the contrarie of that which you would confirme by his wordes.

Why ſhould I tarie anye longer therefore, in aunſwering this point, ſeing the auncient fathers bookes be full of good matter, againſt your doctrine? I conclude therefore, that as you vnderſtande by ſubſtaunce: ſo is not Chriſt the ſubſtaunce of our ſacrifice of the new Teſtament, neyther is that our ſacrifice, that you doe boaſt ſo much of. But our ſacrifice of the new Teſtament is, our fayth in Chriſt, and oure obedience to his worde (as I hauehave ſhewed before) and this ſacrifice is acceptable in Chriſt, & therefore, and in that ſenſe, Chriſt is the ſubſtaunce of our Sacrifice, notwithſtanding that he is not after your maner preſent in his ſacrament. Neither is it any inconuenience,What the ſacrifice of the newe Teſtament is. that we hauehave not any ſacrifice, priuate to our ſelues and not common to all the faythfull that hauehave bene before vsus, and ſhall be after vsus. For we are all one Church, and ſaued by one ſacrifice propitiatorie, which Chriſt offered once for all: and why ſhould not one ſacrifice of thankes to God, be generall to vsus all? vnleſſe you will hauehave, that eueryevery age ſhould hauehave a ſacrifice by it ſelfe.

And furthermore, WATSON. Diuiſion. 10.ſeing a Sacrifice is an outwarde proteſtation of our inwarde faith and deuotion, if we chriſten p. 36men now hauehave no ſacrifice priuate vntounto vsus: then be we the moſt miſerable men that euer were, being without anye kinde of religion. For take away our ſacrifice, & take away our religion, Cyprianus. Sermo. De Caena.as S. Cyprian confuting the carnall thoughts of the Capernaits, that thought they ſhould hauehave eaten Chriſtes fleſhe eyther roſted or ſod, and ſo ſhould hauehave conſumed it to nothing: wryteth thus. Cum illius perſonae caro ſi in fruſtra partiretur non omni humano generi poſſet ſufficere, qua ſemel conſumpta videretur religio interiſſe, cui nequaquàm vlterius victima ſupereſſet. Seing that if the fleſhe of his perſon were deuided into pieces, it coulde not ſuffiſe all mankinde to eate vponupon, which fleſh after it were once cleane waſted and conſumed, our religion might likewiſe ſeme to periſh and be deſtroied, which had no more any ſacrifice remayning. Wherevpon I conclude, that if we hauehave not Chriſtes body and bloud preſent in the ſacrament for our externall ſacrifice, wherby we may mitigate and pleaſe almightie God, and obteyne remiſsion of ſinne and ſpirituall grace and giftes: then ſhould we be no better then the Turkes, ſeing all nations from the beginning of the worlde, both Gentils and Iewes hauehave had one kinde of outwarde Sacrifice, to declare and expreſſe their inward deuotion and religion, eyther to the true God of heauen, or to ſuch as they fantaſied or feyned to be Gods ſauing onelyonly the Turkes, (as Petrus Cluniacenſis writeth) wherby it appeareth, that this ſect that denieth and deſtroyeth the Maſſe, which is the Sacrifice of the Church, is verily the ſect of Mahumet, preparing a waye for the Turke to ouerrunne all Chriſtendome, as hee hath done a great piece alreadie.

For what could the Turke doe more againſt our ſaith, if he did ouercome vsus, beſide our thraldome & tirannicall oppreſſion, but as theſe men doe now to take awaye our ſacramēts & ſacrifice, & to leaue vsus nothing but the bare name of Chriſt, & if there be any good man, that hath true religion in his hart, to compell him to keepe it within him, that he ſhal not expreſſe it outwardly? and in very deede diuers notable p. 37and godly wryters at this day, call this hereſie againſt the ſacrifice of the Church which Luther firſt began and moſt maintayned, by this name Secta Mahumetica, the ſect of Mahomet.

As in your former reaſon ſpeaking of the ſubſtaunce of the ſacrifice of the Church you hauehave ſubtilly concluded,CROWLEY. that we ſpoile the Church of Chriſt of hir ſacrifice, bicauſe we denie that Chriſt is really and ſubſtantially preſent in the ſacrament of his bodye and bloud: euen ſo you go about nowe to conclude as ſubtilly againſt vsus, by the definitiō of a ſacrifice. You reaſon after this maner. Seing a ſacrifice is an outward proteſtation of our inwarde fayth and deuotion, without which there is no religion: thoſe that doe take away our ſacrifice, doe take awaye our Religion. But theſe heretikes that doe denie and deſtroy the Maſſe, doe take away our ſacrifice: Ergo, they ſpoyle vsus of our Religion.

Saint Auſten doth define a ſacrifice ſomething otherwiſe.De Ciuitate Dei. lib. 10. Cap. 5. &. 6. He ſayth thus. Sacrificium ergo viſibile, inuiſibilis ſacrificij ſacramentum, id eſt, ſacrum ſignum eſt. A viſible ſacrifice therefore (ſayth ſaint Auſten) is a ſacrament that is to ſay, an holye ſigne of an inuiſible ſacrifice.

And agayne he ſayth. Quaecun que igitur in miniſterio tabernaculi ſiue templis multis modis leguntur diuinitus eſſe praecepta: ad dilectionem Dei & proximi referuntur. In his enim duobis praeceptis, vt ſcriptum eſt, tota lex pendet & Prophetae. All thoſe things therefore, ſayth he, that in the miniſterie of the tabernacle or temple, are read to be commaunded of God, after many ſortes concerning ſacrifices: are referred to ſignifie the louelove of God and our neyghbour. For in theſe two commaundements, as it is written, the whole law and Prophetes doe depend.

And in the ſame place he ſayth. Proind…, verum ſacrificium eſt, omne opus quod agitur, vt ſancta ſocietate inhaereamus Deo: relatum ſilicet adidum finem boni, quo veraciter beati eſſe poſsimus. Vnde, & ipſa miſericordia qua homini ſubuenitur, ſi propter Deum non fit, non eſt ſacrificium. Wherefore (ſayth ſaint Auſten) the right ſacrifice is, euerye worke that is wrought, to the ende that we may with an holy ſocietie p. 38cleaue vntounto God: being referred to that ende of goodneſſe, whereby we maye be bleſſed in déede. Wherefore, euen that merciemercy that is ſhewed in ſuccouring of a man, is no ſacrifice, except it be done for Gods cauſe.

Theſe wordes of Saint Auſten, doe make your definition ſcarce ſufficient, and the concluſion of your Argument nothing good. By your definition, eueryevery ſuch outward proteſtation of our inwarde fayth and deuotion, as is made in the Maſſe, maye be a ſacrifice: and ſo eueryevery Maſſe that is ſayd or ſong by a Prieſt, may be a ſacrifice. But by ſaint Auſtens definition, no Maſſe that is not ſayd with relation to that ende of goodneſſe,No Maſſe ſaid for hier, may be a ſacrifice. whereby we may be happie in déede, is a true ſacrifice: Ergo ſaint Auſten and you conclude not both one thing. Yea by theſe words of ſaint Auſten it is playne, that none of thoſe Maſſes that be ſayde in reſpect of hire or rewarde (as the moſt part of Maſſes be) may be accounted for ſacrifices.

But graunt that all Prieſtes were Aungels, and would ſay their Maſſes being moued thervnto by deuotion only: yet would not S. Auſten allowe their Maſſes for the ſacrifice of the Church. For he ſayth in the aforenamed booke.Cap. 5. Quoniam illud quod ab hominibus appelatur ſacrificium, ſignum eſt veri ſacrificij. That thing that men doe call a ſacrifice, is the ſigne of the true ſacrifice. And that he meaneth this of that which you doe call the Maſſe: is manifeſt by his wordes in the later ende of the ſixt Chapiter of that booke, where he ſayth thus.The Church is offered in hir owne oblation. Hoc eſt ſacrificium chriſtianorum, multi vnum corpus ſumus in Chriſto: quod etiam ſacramento altaris fidelibus noto, frequent at Eccleſia, vbi ei demonſtratur, quod in ea oblatione quam offert, ipſa offertur. This (ſayth Saint Auſten, ſpeaking of the offering vp of our ſelues a ſacrifice to God) is the ſacrifice of the Chriſtians, we being many, are one body in Chriſt: which the congregation alſo doth frequent in the ſacrament of the Altare, which is not vnknowne to the faythfull: Where it is playnely ſhewed vntounto hir, that ſhe hir ſelfe is in that oblation offered.

The meaning of this maner of ſpéeche that ſaint Auſten vſeth here: was well knowne among Chriſtians in his dayes. But in later times it hath growne out of knowledge, and therfore we p. 39had néede nowe to ſaye ſomething of it: leaſt you and your ſort ſhould begin to triumph ouer vsus, and ſaye, that nowe we hauehave found a ſacrament of the altare, which ſome of vsus hauehave denied to be. I my ſelfe hauehave denied, and doe ſtill denie, that there is anye ſuch ſacrament of the altare, as the Popes Church doth at thys daye frequent and vſe, wherein the Prieſt alone doth make a ſacrifice for the quick and dead: but that there is ſuche a ſacrament of the altare, as ſaint Auſten ſpeaketh of here, that is, wherein Chriſtians doe offer vp themſelues to God, a ſacrifice of thankeſgyuing,The Sacrament of the Altare. and doe exerciſe the workes of mercy towards them that ſtande in néede, and therefore called it in the Gréeke tongue Euchariſtia and Agape, thankeſgyuing, and louelove: I neyther hauehave done, nor doe denie.

And bicauſe the fathers knewe, that this ſacrifice could not be acceptable to God, except it were offered vponupon Chriſt, their Altare: they called the ſacrament, whereby they vſed chiefely to ſhewe themſelues to be nothing elſe but a ſacrifice to be offered to God, the ſacrament of the altare, meaning by that altare Chriſt, wherevpon they offered themſelues a Sacrifice acceptable vntounto God. But ſuche a ſacrament as the Papiſtes doe hang ouer their altare, and ſuche an altare as they vſe to ſaye Maſſe vponupon: we knowe not of, neyther did the fathers knowe any ſuche. And this may ſuffiſe for the diſproofe of your definition of a ſacrifice.

Nowe ſomething muſt be ſayde, concerning that place of Cyprian which you cite. In déede ſaint Cyprian doth in ſuch words as you cite, reproue the groſſe opinion of the Capernaits: who ſuppoſed that our Sauiour had ſpoken of the outward and fleſhly eating of that body of his, which was preſent in their ſight. And therefore he ſayth, Cum illius perſonae caro &c. as you hauehave cited.

But here (M. Watſon) I muſt tell you, that you deale not faythfully in cyting of the words of this father. For in the words next folowing, he ſayth thus. Sed in cogitationibus huiuſmodi, Cyprian. Sermone. De Caena.caro & ſanguis non prodeſt quicquam. &c. But in ſuch maner of thoughts (ſayth Cyprian) fleſhe and bloud doe not helpe any thing at all. For as the maiſter himſelfe hath declared: theſe wordes are ſpirite and lyfe, neyther doth the fleſhly ſenſe, enter in vntounto the vnderſtanding p. 40of ſo great a déepeneſſe, except there come faith thervnto. The breade is meate, the bloud is lyfe, the fleſhe is ſubſtaunce, the body is the Church. A body, bicauſe of the agréeing of the members in one: bread, bicauſe of the congruence of the nouriſhment. Bloud, bicauſe of the working of lyuelyneſſe. Fleſh, bicauſe of the propertie of the humane nature, that he hath taken vponupon him. Chriſt doth ſometime call this ſacrament his owne bodie, ſometime his fleſhe and bloud, ſometimes bread, a portion of euerlaſting life, whereof he hath according to theſe viſible thinges, giuen part to the corporall nature. This common foode being chaunged into fleſhe and bloud, doth procure lyfe and encreaſing vntounto bodies, and therefore, the weakeneſſe of oure fayth, being holpen by the accuſtomed effect of things, is by a ſenſible argument taught, that the effect of eternall lyfe is in the viſible ſacramentes, and that we are made one with Chriſt, not ſo much by a bodily paſſing into him, as by a ſpirituall.

And agayne, in the ſame Sermon, he ſayth. Eſus igitur carnis huius, quaedam auiditas eſt, & quoddam deſiderium manendi in ipſo. &c. The eating therefore of this fleſhe, is a certaine gréedineſſe and deſire to dwell in him, whereby we doe ſo preſſe and melt in our ſelues the ſwéeteneſſe of louelove: that the taſte of louelove that is poured into vsus, may cleaue in the roofe of our mouth and bowels, entering into and making moyſt all the corners, both of our ſoules and body. Drinking and eating, doe appertayne both to one reconing. And as the bodily ſubſtaunce is nouriſhed by them, and liueth and contynueth in health: ſo the lyfe of the ſpirite is nouriſhed with thys foode, that doth properly belong thereto. And looke what foode is to the fleſhe: the ſame is fayth to the ſoule. Looke what thing meat is to the bodye: the ſame is the worde to the ſpirite, with more excellent power performing euerlaſtingly, the thing that fleſhely nouriſhments doe worke temporally and finally. Hitherto Cyprian.

If it had pleaſed you, to hauehave weighed all theſe wordes of Cyprian: I thinke you could not for ſhame, hauehave wreſted his former wordes, to ſuch purpoſe as you doe, concluding that if we hauehave not Chriſtes body and bloud in the ſacrament for our externall p. 41ſacrifice, whereby we may mitigate. &c. then we ſhould be no better then Turkes. &c.

S. Cyprian himſelfe, doth in theſe words that I hauehave cited out of the ſame Sermon: expound his meaning in the former wordes cyted by you, to be farre other, then that which you gather and conclude vponupon them.

In déede, if the Capernaits had deuoured the body of Chriſt, and none could hauehave bene ſaued, but ſuch as had bene partakers of the ſame with them: a very ſmall number ſhould hauehave bene ſaued by him. And when that number had bene dead: his religion muſt néedes hauehave bene at an ende, for they ſhould hauehave had no more ſacrifice for ſinne, for as much as he which ſhould be the alone ſacrifice for ſinne, had bene by them eaten vp and conſumed.

When ſaint Cyprian therfore, had thus ſpoken of the groſſe opinion of the Capernaits: he doth immediatly adde theſe words. Sed in cogitationibus. &c. But in ſuch maner of cogitations: fleſhe and bloud doe profite nothing at all. For as the maiſter himſelfe hath taught: theſe wordes are ſpirite and lyfe. &c. And agayne, afterward he ſayth, Eſus igitur carnis huius. &c. The eating of this fleſhe therefore, is a certaine gréedineſſe and deſire, to abide or dwell in him. &c.

It is manifeſt therfore, that ſaint Cyprian ment not to teach,Cyprians meaning. that vnleſſe the body of Chriſt, be really and ſubſtantially preſent in the ſacrament, the Church can hauehave no ſacrifice, and ſo conſequently no religion: but his meaning was to teache, that it was not a fleſhely: but a ſpirituall eating that he ſpake of. And that by faith, y^e Church hath Chriſt her euerlaſting ſacrifice for ſinne, not offered by the maſſing Prieſtes euerye daye: but offered by himſelfe once for all, and yet ſtill preſent with God as all things (both paſt and to come) are. For with God there is neyther time paſt, nor to come: but all preſent.

Other ſacrifice to mitigate or pleaſe God: the Church neyther hath nor néedeth anye. For Chriſt hath by that one ſacrifice once offered, made perfite as manye as be made holye, that is,Hebr. 10.Heb 10 as many as be ſanctified by the holy ſpirite of adoption.

And where as you compare vsus to the Turkes, as hauing no p. 42peculier ſacrifice to offer: I muſt tell you, that you do belye your friend Cluniacenſis, Watſon belyeth Cluniacenſis.whoſe teſtimonie you vſe to prooue the Turkes and vsus to be one ſect. His wordes be theſe. Nam cum ſint his noſtris diebus, quatuor in mundo precipuae diuerſitates ſectarum, hoc eſt chirſtianorum, Iudaeorum Saracenorum, & Paganorum: ſi Chriſtiani non ſacrificant, iam nullus in mundo ſacrificat. Iudaei enim more ſuo. &c. For where as at thys day (ſayth Cluniacenſis) there be in the worlde foure chiefe diuerſities of ſects: that is, Chriſtians, Iewes, Saracens and Paganes: if the Chriſtians doe not ſacrifice, there is none in the worlde that doth ſacrifice. For the Iewes, according to their maner, beholding all thinges with Oxe eyes, and lyke Aſſes bearing the burdens of Gods lawe, without taking anye fruite thereof: doe ſacrifice in no place, bicauſe they ſaye, that Ieruſalem alone is the place where God muſt be honoured and worſhipped in ſacrifices. &c. And afterwarde ſpeaking of the Paganes,Petrus Cluniacenſis. he ſayth. Et cum ſlendi homines, ignominioſius alijs a Diabolo, his & multis modis nobis ignotis deludantur: ſacrificia tamen, nec Creatori, nec creaturae exhibent. Sed quod innatus error docuit, abſ que omnium ſacrificiorum notitia cuſtodiunt. Where as theſe men, méete to be bywayled, are of the Deuill, by theſe and many meanes that we knowe not deluded more ſhamefully then other: yet doe they not giuegive any ſacrifice, eyther to the Creator, or to the creature. But beyng without the knowledge of all ſacrifices: they doe obſerue that thing, which naturall error hath taught them.