The Subtle Sophistry of Watsons Sermons before Queen Mary, Sermon 2 (1 of 5)

The Subtle Sophistry of Watsons Sermons before Queen Mary · Sermon 2 (1 of 5)

p. 1¶The ſecond Sermon. Obſecro vos fratres per miſericordiam Dei, vt exhibeatis corpora veſtra hoſtiam ſanctam. &c. Rom. 12.

AMONGES OTHER THINGES the laſt time I was admitted to ſpeake in this place, WATSON. Diuiſion. 1.I brought forth this ſentence of ſaint Bernard written in a Sermon De epithania Pauperes ſumus, parum dare poſſumus. &c. Bernardus Ser. de Epiphania.The Engliſh is this. We be poore, little may we giuegive, yet for that little we may be reconciled if we will. All that euer I am able to giuegive is this wretched bodye of mine, if I giuegive that, it is ſufficient, if not then I adde his body, for that is mine and of mine owne: for a little one is borne vntounto vsus, and the ſonne is giuen to vsus, O Lorde that lacketh in mee, I ſupply in thee, O moſt ſweeteſt reconciliation.

Here I noted a great benefite of the oblation of Chriſtes body, to conſiſte in ſupplying that lacketh in the oblation of our bodyes: that where as wee beyng exhorted of ſaint Paule to offer vp our bodies: a ſacrifice to almightie God, and alſo doe vnderſtande by other ſcriptures, that it is oure dueties ſo to doe: which maye bee done three wayes: By voluntarie ſuffering the death for Chriſtes fayth, if caſe ſo require, by painefull and penall workes, as by abſtinence and other corporall exerciſes, for the caſtigation and mortifying of the outwarde man, or elſe by the ſeruice of righteouſneſſe, in that we vſe the members and parts of our bodye, as inſtruments of all vertue and godlyneſſe, conſidering agayne howe there is great imperfection in all our workes, and that the beſt of vsus all commeth ſhort of that marke, which is prefixed of God to ſerue him with all oure heart, wyth all our ſtrength, and that eyther in the worke it ſelfe or in the intent, or in the cauſe or tyme, or in ſome other degree and circumſtaunce: for this cauſe and conſideration ſaint Bernard doth himſelfe and moueth vsus to ioyne the oblation of Chriſtes body with oures, wherewithall we are p. 2ſure God is well pleaſed, ſaying: This is my ſonne, in whom I am well pleaſed, Marke. 7.Mark 7by whoſe merites our oblation and other workes doe pleaſe God, and not otherwiſe.

CROWLEY.This place of Bernard is aunſwered, in the ſeuenth diuiſion of the former Sermon, wherevnto I referre the indifferent reader.

And therefore I purpoſed to make one ſermon of the ſacrifice of Chriſt, WATSON. Diuiſion. 2.not of that which he himſelfe made vponupon the croſſe for oure redemption, but of that which the Church his ſpouſe maketh vponupon the aultar, which purpoſe being alſo before promiſed, remaineth now to be fulfilled.

And entring the laſt time to ſpeake of it, I laid this foundation, that is to ſay, the veritie of the bleſſed Sacrament, the bodye and bloud of our ſauiour Chriſt to be verily and really preſent in it by the omnipotent power of almightie God, & the operation of his holy ſpirit aſſiſting the due adminiſtration of the Prieſt, and ſo to bee there not onelyonly as our meat, which God giueth vntounto vsus, to nouriſh vsus in ſpirituall lyfe, but alſo as our ſacrifice which we giuegive and offer vntounto God to pleaſe him and purge vsus from ſuch thinges as may deſtroy or hinder that ſpirituall lyfe, ſeing that Chriſt himſelfe is the ſubſtaunce of the ſacrifice of the new Teſtament, as I hauehave partly ſhewed before, and beſide him wee hauehave none, that is onelyonly proper to vsus Chriſten men.

This foundation of the reall preſence I preſuppoſed to hauehave bene beleued of vsus all, and yet I did not ſo rawly leaue it, but declared vntounto you ſuch reaſons, as moued me to continue ſtill in that fayth I was borne in, which were the euident & playne ſcriptures of God, opened with the circumſtances of the places in ſuche wiſe, as the vaine cauillations of the ſacramentaries can not delude them, and alſo the effectes of this ſacrament, which be ſo great and ſo wonderfull, that they can be aſcribed to no other cauſe, but onelyonly to almightie God, & to ſuch creatures, as Gods ſonne hath p. 3ioyned vntounto him in vnitie of perſon, as be the body and bloud of our ſauiour Chriſt. I alledged alſo the ſayings of the holy fathers, not in ſuch number as I would hauehave done but chooſed out a fewe, which not onelyonly declared the Authors fayth, but conteyned a neceſſarie argument to proue our common fayth in this matter.

For aunſwere to your handling of thoſe matters that you ſpeake of here:CROWLEY. I referre the reader to the aunſwere that I hauehave made to that Sermon.

Concerning the third point, WATSON. Diuiſion. 3.which is the conſent of the catholike Church, neyther the time then ſuffred to ſpeake as behoued, nor yet ſuffereth nowe, if I ſhould performe my promiſe, as I intende God wylllng. And for that cauſe I ſhall but moue you to conſider certaine things, whereby the conſent may appeare.

Firſt the poſſeſsion of the Church, in this doctrine ſo many yeares in ſuch quietneſſe without contradiction, that no reaſon or yet iniunction, nor no new deuiſe that the Deuill or his dearlings can inuent to the contrary, eyther can or ought to remoue vsus out of poſſeſsion, except wee will wilfully looſe our owne right and claime, ſeing that we that liue nowe vniuerſally throughout all Chriſtendome hauehave receaued this fayth of our fathers, and they of theirs, Cyprian. Ser. De Caena.and ſo foorth euen to the Apoſtles and our ſauiour Chriſt himſelfe, by whoſe mouth this doctrine (as ſaint Cyprian ſayth) was firſt taught to the world, that Chriſten men in the new lawe be commaunded to drinke bloud, which the Iewes in the olde law were forbid to doe.

And ſo from him and his Apoſtles it hath bene by ſucceſsion deduced and brought throughout all ages, euen to this our time, and beleued as Gods worde, which can not be chaunged, and not as mans worde, ſubiect to alteration, as probabilitie can perſwade.

p. 4CROWLEY.The firſt of thoſe certayne things that you moue your Auditorie to conſider, whereby the conſent of the Catholike Church may appeare: is preſcription of tyme. To this I hauehave partly aunſwered, in the aunſwere to your former Sermon. And the Byſhop of Sariſburie hath fully aunſwered, in his aunſwere to Doctor Harding. And here I aunſwere in fewe wordes. That your poſſeſſiō hath bene forcible, your fathers fayth in this point, a falſe perſwaſion, beſide the worde of God, and your clayme altogither vniuſt, and therefore iuſtly withſtanded by vsus, to whom the right belongeth, as by good euidence of Gods holy worde and iudgement of ſounde wryters, we both hauehave and ſhall proue, by Gods helpe.

WATSON. Diuiſion. 4Secondly, this conſent in this matter may appeare by that the holy fathers and paſtors of Chriſtes Church hauehave written of it, whome god hath placed and planted in hys Church for the buylding and vpholding of it in truth, that his flock be not ſeduced and caried about with eueryevery blaſt of newe doctrine by the craftines of men, to the deſtruction of their ſoules. Of this I hauehave ſpoken ſomething already.

CROWLEY.The indifferent reader, may eaſily perceyue in the aunſwere that I hauehave made to your former Sermon: howe well thoſe fathers and paſtours that you ſpeake of, doe maintaine that which you doe teache: Euen as thoſe that fight againſt you with all the knowledge they hauehave. And whatſoeuer you hauehave alreadie ſpoken therein: is in the place where you hauehave ſpoken it, alreadie fully aunſwered.

WATSON. Diuiſion. 5.Thirdly, we may knowe the conſent of the Church by the determination of the generall counſels, where the preſidents of Gods Churches, & the rulers and learned prieſtes of Chriſtendome, aſſembled in the name of our Lorde Ieſus Chriſt repreſenting the holy Church of God Militaunt, being led not with priuate affectiō but by Gods holy ſpirit to his glory, inſtaunt in prayer, feruent in deuotion, purely, p. 5diligently, and freely hauehave intreated and determined thoſe things, that perteine to the faith of Chriſt, and the purging of his Church, to whoſe determination as to Gods ordinaunces we are bound to obey. Wherein appeareth manifeſtly the conſent of the Church.

How the determination of the general counſels,CROWLEY. doth declare the conſent of the Church, and how purely, diligently, and fréely, they intreated and determined thoſe things that you ſpeak of, in theſe generall counſels: ſhall playnely appéere to the indifferent reader, in the aunſwere that ſhall be made to all ſuch ſentences as you ſhall cite out of any generall counſell, in order as the ſame ſhall be cited.

The firſt generall counſell both for the calling, WATSON Diuiſion. 6. Concilium Nicenum.and alſo for the cauſe, was holden at Nice in Bithinia, by .318. Byſhops in the time of Conſtantinus Magnus twelue hundred and thirtie yeares ago, where it was determined and publiſhed to the worlde in theſe wordes. Exaltata mente, fide conſideremus ſitum eſse in ſancta illa menſa agnum dei qui tollit peccatum mundi, quià ſacerdotibus ſacrificatur ſine cruoris effuſione, & nos verè precioſum illius corpus & ſanguinem ſumentis credere haec eſſe reſurectionis noſtrae ſymbola. &c. Let vsus lift vp our mindes, vnderſtanding and conſidering by fayth, that the Lambe of God which taketh away the ſinnes of the world is ſituate and lyeth vponupon that holy table, which is offered of the priſtes wythout the ſhedding of bloud, and that wee receauing verily his precious body and bloud, doe beleue them to be the pledges or cauſes of our reſurrection.

This authority ſerueth me very well to declare the conſent of the Church both in the matter of the reall preſence, & alſo of the ſacrifice, which we hauehave in hand. For the words be touched maruellouſly, eueryevery one ſeruing to expreſſe the truth, and to auoyde all doubtes.

For firſt he biddeth vsus, lyft vp our mindes, and conſider by fayth, wylling vsus not to ſticke onelyonly to our ſenſes, p. 6thinking nothing elſe to be there, but what we ſee outwardly, teaching vsus that the iudgement of this matter perteyneth not to our ſenſes, but to our fayth onelyonly, and as Euſebius Emeſenus ſayth. Verè vnica & perfecta hoſtia fide aestimanda non ſpecie nec exterioris cenſenda eſt viſu hominis, Emeſenus orat. de corpore Chriſti.ſed interioris affectu. This hooſt and ſacrifice is verily one and perfite, to be eſteemed by faith, and not by forme and appearaunce, to bee iudged not by the ſight of the outward man, but with the affection and perſwaſion of the inwarde man: for to faith onelyonly and not to ſenſes apperteyneth the knowledge and iudgement of Gods myſteries and ſacraments.

Then the counſell declareth what faith teacheth, that is to ſay, that the Lambe of God not material bread and wine nor the figure of the Lambe, but the Lambe that taketh away the ſinne of the worlde, is placed lying vponupon the holye table of the aultar, which externall ſituation proueth a real preſence of Chriſt to be there before we receaue it, and not a phantaſticall or an intellectuall receyuing of Chriſt by fayth in the tyme of the receauing onelyonly, as theſe men contende.

Further it teacheth, that this Lambe of God is offred to almightie God by the Prieſtes, which is a diſtinte offering from that Chriſt made vponupon the croſſe, for there he offered himſelfe by ſhedding his bloud, which hee did but once, and neuer ſhall doe it agayne any more.

Here is he offred of the prieſts, not by ſhedding of bloud, but as the counſaile ſaith foreign not after a bloudy maner, which is not a newe kylling of Chriſt, but a ſolempne repreſentation of his death, as himſelfe hath ordeyned.

After this it declareth the receauing of it ſaying, that we verily receaue hys precious body & bloud, which worde (verily) is as much as that we call (really) and declareth the vſe of the ſacrament in the receypt of it with the ſeruice of our mouth, Math. 19.Matt 19as Chriſt commaunded ſaying: Take, eate which is a corporall eating, not a ſpirituall beleeuing.

And laſt of all it ſheweth the effect of the ſacrament, p. 7which is the reſurrection of our bodies to eternall life, for becauſe Chriſtes body being the body of very lyfe, is ioyned to our bodies, as our foode: it bringeth our bodies that be dead by ſentence of death to his propertie which is life, whereof in my laſt ſermon I ſpake more at large.

O Lorde what harde hearts hauehave theſe men to doubt themſelues, or to denie or to bring in queſtion that manifeſt open truth in ſo highe and neceſſary a matter, which in moſt playne wordes hath bene taught of our ſauiour Chriſt his Apoſtles and Euangeliſtes, and declared ſo to be vnderſtand by the holy ghoſt out of the mouthes of all theſe holye fathers, whome the holy ghoſt did aſſemble and inſpire with the ſpirit of truth, to the confuſion of the great heretike Arius, that troubled the worlde then, and alſo did inſpire their hartes to declare ſo plainely the miſterie of thys bleſſed ſacrament, which then was without all contention, beleued of al chriſten men, onelyonly to preuent theſe heretikes that ariſe and ſpring vp nowe in theſe latter dayes, that the worlde may ſee, how they ſtriue agaynſt the knowne truth, their owne cōſcience & the determination of the hole church, being enimies of God, breaking his peace, and deuiding themſelues from the church, whoſe end is eternal confuſiō.

Nowe are you come to the firſt generall counſell,CROWLEY. holden at Nice, in the Citie of Bithinia, vnderunder Conſtantinus Magnus. In the .24. deuiſion of your former Sermon: I hauehave ſayde ſome thing to the later wordes of this ſentence that you cite out of the great general counſell of Nice. And in the .33. deuiſion of the ſame ſermon: I hauehave graunted as much, as the words y^t you cite there doe teach, when they be vnderſtanded ſo, as y^e auncient fathers do vſe y^t like maner of ſpéeches. But here I muſt tell you that in the olde allowed counſell of Nice: there is no part of that which you rite here found written. Wherfore, y^e authority therof: muſt néeds be ſo much the leſſe. But graunt that the .318. Byſhops, had in that counſell agréed and written, euen as you hauehave cited: muſt we therfore beleue, that Chriſt is in y^e ſacrament in ſuch ſort as p. 8you teach, really and ſubſtantially. &c.

Saint Auſten, in his Sermon Ad Infantes, which is cyted by Beda, Beda in 1. Cor. ca. 10.ſayth thus. Vos eſtis in menſa, vos eſtis in Calice. You are vponupon the table, you are in the Cup: ſhall we therefore ſaye, that ſaint Auſten ment, that thoſe perſons that he ſpake vntounto, were really, ſubſtantially and bodily, in the cup and on the table? I thinke you will not graunt it. And why will you by the wordes cyted out of the Nicene counſell, bind vsus to beleue: that Chriſt is after ſuch ſort preſent in the ſacrament?

As touching the maruellous touching (or couching) of the wordes (for ſo I ſuppoſe you ſpake) I can not but maruell, that you could not ſée, howe euerye one of them, ſerueth to expreſſe the truth againſt that which you teach. Firſt, they will vsus to lift vp our mindes and to conſider by fayth, not things that are here conuerſaunt amongſt vsus, and may be conceyued by bodily ſenſes: but that are aboue, and can not be conceyued otherwiſe then by fayth. Then they tell vsus, that the Lambe of God is ſet vponupon the holy table (euen as ſaint Auſten telleth his Auditorie, that they are ſet vponupon the table) to teach vsus, that the ſacrament of the body and bloud of Chriſt, is not a bare and naked ſigne, but effectuall to the worthye receyuer, that is to ſuch as beyng members of Chriſt, are placed on the table and in the cup with Chriſt, in ſuch ſort as the Lambe of God is placed there, that is ſpiritually and in a myſterie. And after the ſame ſort, the ſame Lambe is ſacrificed by the prieſtes: when by their miniſterie, the members of Chriſt be made partakers of that holy myſterie, and doe euen ſenſibly féele the effect of that ſacrifice,Hebr. 9.10.Heb 9:10 which that Lambe made of himſelfe once for all, as ſaint Paule wryteth.

Thirdly, they declare, that we receyuing the precious body and bloud of Chriſt in déede: doe beléeue that it is the pledge of our reſurrection. Which maner of receyuing, it pleaſeth you to terme, a reall receyuing. As though the body of Chriſt coulde not be receyued by fayth verilye and in déede, vnleſſe the ſame be after your reall maner.

But I muſt put you in mind, that you hauehave fowly forgotten your ſelfe, when you ſay that the offering that the prieſt maketh p. 9in his Maſſe, is a diſtinct offering from that which Chriſt made vponupon the croſſe: for you ſhall finde manye of your friendes of a contrarie minde, if ye ſearch their bookes well. But you would ſéeme to make bloudy, and vnbloudy, the difference betwéene thoſe two ſacrifices. Here ſay you (that is in your Maſſe) he is offered of the prieſts, not by ſhedding of his bloud, but foreign that is, inſacrificabíliter, after an vnſacrificable maner, which is not a newe kylling of Chriſt, but a ſolemne repreſentation of his death, as himſelfe hath ordeyned. Here the latter wordes doe confute the firſt. For if the maner of offring in the Maſſe, be ſuch as can not be a ſacrifice: howe can the Maſſe be a ſacrifice? And if the Maſſe be but a ſolemne repreſentatiō of the death of Chriſt: how can it be a ſacrifice offered to almightie God?

Not the Popiſhe Maſſe, but the bleſſed ſupper of the Lorde, the holy communion of his body and bloud, is a lyuely repreſentation, of his death and paſſion. And as your Emeſenus ſayth in the wordes that you cite (for you hauehave taught him to ſpeake congrue latine nowe) vere vna & perfecta hoſtia &c. That ſacrifice which is but one, and is perfite in déede: muſt not be eſtéemed by outwarde ſhewe, nor iudged by the ſight of the outwarde man, but by fayth and the affection of the inwarde man. But eyther not vnderſtanding your Emeſenus his wordes, or elſe (after your olde cuſtome) of purpoſe, you corrupt him in the tranſlation. For you ſay. This hoſte and ſacrifice, is verily one and perfite, as though Emeſenus had poynted to your Maſſe ſacrifice. Where as it is playne, that he meaneth of that ſacrifice, that is repreſented by the holy communion of the body & bloud of Chriſt.

I may therefore vſe the wordes of your owne exclamation againſt your ſelfe, and ſuch as be of your minde. For whoſe harts can be imagined to be more hard then youres: which in ſo manifeſt a matter as this, doe not onelyonly, bring in queſtion, the open and manifeſt truth, but alſo in alledging y^e words of fathers and counſelles, applie them for your purpoſe, contrarye to their meaning? ſeing Chriſt hymſelfe, hys Apoſtles and Euangeliſtes, the auncient fathers and counſels: hauehave in moſt playne wordes, taught the contrarie of that which you defende. It is p. 10manifeſt therefore, that you ſtryuing againſt the knowne truth, your owne conſciences & the determination of the whole Church are enimies to God, breakers of his peace. And deuyding your ſelues from the Church, muſt néedes in the ende come to confuſion euerlaſting, vnleſſe yée repent in tyme.

WATSON. Diuiſion. 7. Concilium Epheſ. Epiſt. ad Neſtor.Likewiſe the next generall counſell holden at Epheſus, in the tyme of Theodoſius the Emperour, eleuenth hundred and twenty yeres ago, doth determine this truth lykewiſe in theſe wordes. Neceſſario igitur & hoc adijcimus. Annunciantes enim ſicut ſecundum carnem mortem vnigeniti filij Dei, id eſt, Ieſu Chriſti & reſurrectionem eius, & in caelis aſcenſionem pariter confitentes, incruentum celebramus in Eccleſijs ſacrificij cultum, ſic etiam ad miſticas benedictiones accedimus, & ſanctificamur participes ſancti corporis & precioſi ſanguinis Chriſti omnium noſtrum redemptoris effecti, non vt communem carnem percipientes (quod abſit) nec vt viri ſanctificati & verbo coniuncti ſecundum dignitatis vnitatem, aut ſicut diuinam poſſidentis habitationem, ſed vere vinificatricem & ipſius verbi propriam factam. We adde this alſo neceſſarily: We ſhewing and declaring the corporall death of Gods onelyonly begotten ſonne Ieſus Chriſt, and likewiſe confeſsing his reſurrection and aſcention vntounto heauen doe celebrate the vnbloudy oblation and ſacrifice in our Churches, for ſo we come to the miſticall benedictions, and are ſanctified being made partakers of the holy body and precious bloud of Chriſt, all our redeemer not receauing it as common fleſhe (God forbid) nor as the fleſhe of an holy man, and ioyned to the worde of God by vnitie of dignitie, nor as the fleſhe of him in whome God dwelleth, but as the fleſhe onelyonly proper to Gods ſonne and verily giuing lyfe to the receauer.

By this determination of this generall counſell, wee learne that in the myſticall benediction (by which worde is meant this bleſſed Sacrament) wee receaue Chriſtes owne proper fleſhe, and of it we receaue ſanctification and lyfe, before the receypt whereof we celebrate the vnbloudy ſacrifice of the ſame in our Churches, declaring our Lordes p. 11death, reſurrection, and aſcention, and by this place wee plainely perceiue that the doings and wordes which be vſed daylie in our Maſſe, were alſo vſed in the tyme of thys counſell much aboue a thouſande yeares ago.

By the wordes of the Epheſian counſell,CROWLEY. you would not onelyonly proue the reall preſence in the ſacrament: but alſo that the ſame Apiſhe toyes that be nowe vſed in the Popiſhe Maſſe, were then vſed, which was within .468. yeres after Chriſt. But the Popes owne hyſtories doe playnely declare: that the greateſt number of thoſe things, were not as then inuented.

But to frame the matter ſomewhat better to your purpoſe: you helpe it a little in wryting out the wordes. For in the place of Sacrificij ſeruitutem: you write, Sacrificij cultum. Suppoſing belyke that the baſe Epitheton of ſeruitude: would abate ſomewhat, the high eſtimation that you would your Maſſe ſhoulde hauehave. Well, let that paſſe. It is no fault, in men of your ſort. But let vsus ſée howe this place maye proue the reall preſence of Chriſt in the ſacrament.

The Authors of this Epiſtle, would bring Neſtorius, then Byſhop of Conſtantinople backe agayne from his errour: which was, that of the Virgin Marie, was borne onelyonly the manhood of Chriſt, and not Chriſt God and man. So that he deuided Chriſt into two perſons: one diuine, and another humane. And to proue that the manhoode in Chriſt, is ioyned with the Godhead in vnitie of perſon: theſe Byſhops doe in this part of their Epiſtle, ioyne to the confeſſion of their beliefe concerning the corporall death, reſurrection, and aſcention of our ſauiour into heauen, the celebration of the remembraunce of his death, which they call Incruentam ſacrificij ſeruitutem, the vnbloudy ſeruice of the ſacrifice. And to make their meaning more playne: they ſay that they come to the miſticall benediction, and be made holye, when they be made partakers of the holy body and precious bloud of Chriſt, the redéemer of all. Not receyuing the ſame as common fleſhe, or as the fleſhe of an holy man, or of a man that is ioyned to the ſonne of God by the vnitie of dignitie, or that poſſeſſeth p. 12the heauenly habitation: but as fleſhe that hath power to giuegive lyfe in déede, and is become the peculiar and proper fleſhe of the ſonne of God himſelfe. For (ſay they) he that is lyfe, as beyng God, bycauſe he is vnited to his owne fleſhe, hath declared the ſame to be of force to giuegive lyfe. &c. Theſe wordes indifferently weighed, doe proue, that the manhood in Chriſt is ioyned to hys diuine nature, in vnitie of perſon: but that the ſame manhood is really preſent in the ſacrament, and therein offered vp in ſacrifice, can not be proued by theſe wordes.

Auguſt. ſer. De ſacramentis fidelium.Yea, theſe wordes doe verie well agrée with the doctrine of Saint Auſten when he ſayth thus. Qui non manet in Chriſto, & in quo Chriſtus non manet: proculdubio, nec manducat eius carnem, ne que bibit eius ſanguinem, etiamſi tantae rei ſacramentum, iudicium ſibi manducet & bibat. Who ſo abideth not in Chriſt, and in whome Chriſt abideth not: without doubt, he doth neyther eate his fleſhe nor drinke his bloud, although he doe to his owne condemnation, eate and drinke the ſacrament of ſo worthy a thing.

And agayne he ſayth. Huius rei ſacramentum, id eſt vnitatis corporis & ſanguinis Christi, alicubi quotidiè, alicubi certis interuallis dierum, in Dominico praeparatur, & de menſa Domini ſumitur, quibuſdam ad vitam, quibuſdam ad exitium. Res vero ipſa cuius eſt ſacramentum: eſt omni homini ad vitam, nulli ad exitium, quicun que eius particeps fuerit. The ſacrament of this thing, that is, of the vnitie of the body and bloud of Chriſt, is in ſome places prepared eueryevery day, in ſome place in certaine diſtance of dayes, in the Lordes daye: and is receyued at the Lordes table, to lyfe in ſome, and to deſtruction in ſome other. But the thing it ſelfe whereof it is a ſacrament, is lyfe to eueryevery man that is partaker thereof, and deſtruction to none.

So the Fathers of the Epheſian councell, hauehave verie well confeſſed: that comming to the myſticall benediction, and being made partakers of the holy body and bleſſed bloud of Chriſt, they are ſanctified and made holy, by that quickening fleſhe of Chriſt, which being ioyned to his Godhead in vnitie of perſon, is of power to giuegive euerlaſting life, to as manye as ſhall be partakers thereof, by dwelling in Chriſt, as ſaint Auſten hath taught.

p. 13I conclude therefore, that you hauehave alledged the wordes of the Epheſian Councell, contrarie to the true meaning of the Fathers that were gathered togither in that Counſell. And that it helpeth you nothing at all, that that Counſell was holden ſo long agoe.

This doctrine alſo was determined in the generall counſell holden at Conſtantinople in the time of Iuſtinian the Emperour the yeare of oure Lorde .552. WATSON. Diuiſion. 8. Concilium Conſtanti. in Trul. cap. 102.where be written theſe wordes. Omni ſenſibili creaturae ſupereminet is qui ſalutari paſſione coelestem nactus dignitatem, edens & bibens Christum ad vitam aeternam perpetuo coniungitur, & anima & corpore diuinae participatione gratia ſanctificatur, and ſo forth.

He farre excelleth euerye ſenſible creature, that by the paſsion of our ſauiour obteyning heauenly dignitie, eating and drinking Chriſt, is continually ioyned to eternall lyfe, and is ſanctified both in ſoule and body by participacion of the heauenly grace.

This place is notable declaring the dignitie of him that eateth Chriſt, and the effect of that eating to be euerlaſting lyfe and ſanctification, both of bodie and ſoule.

You hauehave a great grace in ſetting the viſoure of antiquitie,CROWLEY. vponupon matter nothing auncient.Watſons grace in the bragge of antiquitie. This matter muſt nedes be bolſtred oute with the bigge title of the counſell of Conſtantinople, holden in the time of Iuſtinian the Emperour. &c. And yet in that whole counſel (as the ſame hath bene of any antiquitie ſet forth in writing) there is not any one worde that may be wreſted to ſuch meaning as you alledge this place for. But in y^e mergine you note that you find it in the counſell holdē in Trullo, Capi. 102. I ſuppoſe that is as much as if you had ſayde, that Ecchius, Pighius, Hoſius, or ſome of the auncient Catholiks that liued about the yeare of our Lorde .1550: Wordes cited not found in the place noted.hauehave reported that this doctrine was agréed vponupon in the fift general Counſel for the ſentence that you cite is not to be found, either there or in the counſell holden in Trullo. But graunt y^t the fathers of the counſel had concluded in p. 14ſuch words as you cite: what ſhould it help your cauſe? you hauehave taken vponupon you to proue: that Chriſt is really and ſubſtancially preſent in the ſacrament. And to proue this, you ſay that the fathers of the Counſell hauehave determined, that who ſo hath by the ſuffering of Chriſt, obtayned the heauenly dignitie, and doth eate and drinke Chriſt: the ſame being more excellent then all ſenſible creatures, is continually ioyned to eternall lyfe, and is ſanctified both in ſoule and bodie,Watſon cyteth wordes that proue the contrarie of his aſſertion. by the participation of the grace of God. Doe theſe wordes prooue your purpoſe? Or doe they not rather proue that no wicked man doeth eate and drinke Chriſt? for none can truely be ſayde to excell all ſenſible creatures, and to be continually ioyned to life eternall, and to be made holy both in ſoule and body: but ſuch onelyonly as be by Chriſt aduaunced to the heauenly dignitie, y^t is to ſay, be made members of Chriſt, children of God, and inheritours of the kingdome of heauen. But no wicked reprobate is ſuch one: wherefore none ſuch doth eate or drinke Chriſt in the ſacrament. So well do your friendes in the councell holden in Trullo, helpe you to proue your purpoſe.

WATSON. Diuiſion. 9. Concilium Lateranenſe.Lykewiſe the generall counſell called Lateranenſe, holden at Rome the yeare of our Lord. 1215. determined this matter in the ſame termes, that we expreſſe it now. Vna est fidelium vniuerſalis Eccleſia, extra quam nullus omnino ſaluatur, in qua idem ipſe ſacerdos & ſacrificium Ieſus Christus, cuius corpus & ſanguis in Sacramento altaris ſub ſpeciebus panis & vini veraciter continentur, tranſubstantiatis pane in corpus & vino in ſanguinem poteſtate diuina. There is one vniuerſall church of all faithfull people, without the which no man is ſaued at anye time, in the which Ieſus Chriſt him ſelfe is both the prieſt and the ſacrifice, whoſe bodye and bloude be truely conteyned in the ſacrament of the aultar vnderunder the fourme of bread and wine the breade being tranſubſtanciate into his body, and the wine into his bloude by the power of God.

This forme of doctrine after this ſort, & in theſe termes hath bene taught, profeſſed, and beleued throughout the whole catholike churche euer ſince that time, howſoeuer p. 15ſome Heretiks forſaking their faith, proceding from Gods omnipotent worde and the vnitie of his Church, and leaning to their ſenſuallitie and blinde reaſon againſt fayth hauehave repined and barked againſt the ſame. But I put no doubtes but by gods grace, if the time would ſuffer me: to make this matter of tranſubſtantiation as plaine as the other of the reall preſence.

It ſemeth to me a ſtraunge thing,CROWLEY. that you which bragge of vniforme conſent of the Church fiftene hundred yeres before this daye, doe now produce witneſſe that is not yet .400. yeres olde,Decrees made by Pope Innocent: doe not proue things done. 1200. yeres before his daies. and woulde hauehave the world to think, that bicauſe Pope Innocent the third hath decreed the tranſubſtantiation of bread and wine, and the reall preſence of Chriſtes bodie and bloud in the ſacrament: therefore it muſt néedes be beleued to be ſo nowe, and to hauehave bene ſo euer ſince the firſt inſtitution of the ſacrament. But in the aunſweres that I hauehave made to the matter of greater antiquitie produced by you, in your firſt ſermon and in the former part of this your ſecond ſermon: it doth ſufficiently appeare to the indifferent reader, that you neyther hauehave made playne the matter of the reall preſence, nor are like to make plaine the matter of tranſubſtantiation, though you take as much time therto, as you hauehave now to liue.

I wil not ſtick to graunt you, that this counſell of Lateranenſe did determine this matter according as you hauehave ſaide: but what is that to the purpoſe you hauehave in hande? for in the dayes of the thirde Innocent: the Church of Rome was as farre from the ſinceritie of chriſten religion, as it is now. And what doth that determination that they made of this matter, proue againſt vsus: that ſtande in the defence of the ſinceritie that was in the primatiue Church? I put no doubts therfore, but I ſhall be able to aunſwere all that you ſhall be able to ſaye for your tranſubſtantiation. As I hauehave bene able to aunſwere all that you hauehave produced for the matter of the reall preſence.

The general counſel alſo of Conſtance, holdē of later daies, p. 16WATSON. Diuiſion. 10.the yeare of our Lorde. 1451. doth agree and teſtifie the ſame, Concilium conſtantienſe.in that they condemned Iohn Wyclefe the heretike and all his errours againſt this bleſſed ſacrament.

Thus hauehave I ſhewed you the conſent of the Church by the determinations of the generall counſels. It ſhall not bee needefull to rehearſe any particular and prouinciall counſels, which all in this doctrine agree with the other general.

CROWLEY.Your great antiquitie is well abated: when you fall from 1500. yeres, to leſſe then 150. You were beſt to furniſh out your number of wytneſſes, with the generall counſels that hauehave bene holden ſince Conſtance, & the ſayings of thoſe auncient fathers that hauehave writtē within theſe hundred yeres. And then you may ſafely ſay that you ſhall not néede to make rehearſall of the particuler and prouinciall counſels, which are all euen ſuch as the tymes were wherein they were holden.

How iuſtly that counſell of Conſtance did condemne Wickliefe and his doctrine:How iuſtlye Wyckliefe was condemned. I referre to the iudgement of ſuch as ſhal or hauehave read his workes, or that which Iohn For hath reported in his monuments of Martyrs.

WATSON. Diuiſion. 11.Furthermore, the conſent of the Church appeareth by the condemnation of the heretikes of all ages, which holde any falſe opinion in anye point againſt the veritie and the inſtitution of Chriſt, concerning this bleſſed ſacrament.

The firſt heretike that euer we read of in this matter, and father to al the ſacramentaries that liue now, was one in the time of Ignatius, by and by after the Apoſtles, whoſe name we know not, but what he and his ſect that folowed him did Theodaretus in his thirde Dialogue maketh mention, ſaying that Ignatius (who lyued within one hundred yere of Chriſt) writeth in an Epiſtle Ad Smyrnenſes in theſe wordes. Euchariſtias & oblationes non admittunt, Theodoretus Dialogo. 3. Ignatius ad Smyrnenſes.eoque non confiteantur Euchariſtiam eſse carnem ſeruatoris noſtri Ieſu Chriſti, quae pro peccatis noſtris paſſa eſt, & quam pater ſua benignitate ſuſcitauit.

They doe not allowe and admit our ſacrament and offerings, p. 17becauſe they doe not confeſſe the ſacrament (called Euchariſtia) to bee the fleſhe of our Sauiour Ieſus Chriſt, which fleſhe ſuffred for our ſinnes, and which the fathers goodneſſe did raiſe from death againe.

By this we learne, what was the fayth in the primitiue Churche, both that the ſacrament was the verye fleſhe of Chriſt, which ſuffered for vsus, and alſo that it was offred for vsus by the prieſts, which things thoſe heretikes denied then, as their ſcholers nowe ſpringing vp vponupon their aſhes denie nowe, and that they were condemned as heretikes by the primitiue Church then, as theſe moſt worthily be condemned by the catholike Church nowe.

The conſent of the Primatiue Church appéereth in the condemning of heretikes,CROWLEY. that then brought in hereſies and ſowed ſciſmes: and the conſent of the ſame Church of Chriſt,The Church of Chriſt doth alwaye condemne hereſies. hath euer ſince (as the Church of Antichriſt would ſuffer it) ſhewed forth hir conſent therein, and doth nowe more manifeſtly, then heretofore it could be ſuffered to doe.

But your Antichriſtian Church, although it hauehave for a faſhiō (to get hir a good name) condemned ſome hereſies, although not any ſuch as you ſay: yet hath it brought in, receiued & confirmed,Antichriſts Church confirmeth as great hereſies as it doth condemne. as many and as great as it hath condemned. As the ſupremacie & vniuerſall power of hir heade the Pope, the power to pardon ſinnes in this lyfe and after, the power to forbid meates and mariage, the ſacrifice for ſinne, the tranſubſtanciation of bread and wine. &c.

And here I muſt tell you, that your friend Maiſter Doctor Harding, doth not agrée with you about the firſt founder and father of the ſacramentarie hereſie. You ſay, that it was one that ſprong vp by and by after the Apoſtles: but your friend Harding ſayth, that Beringarius, a thouſand yere after, was the firſt that euer impugned the truth of the article of Chriſtes reall naturall and corporall preſence in the ſacrament. Well, agrée you two as you can: I will not ſéeke to ſet you at one in this point.

But as touching that you cite, Theodoretus, affirming that p. 18Ignatius did in his Epiſtle to the Chriſtians in Smyrna, write of that nameleſſe man and his folowers:Ignatius his wordes not founde in his Epiſtle. I muſt let you vnderſtand, that in that Epiſtle which is extant in the Gréeke, written by Ignatius to the Smyrnians, there is no ſuch ſentence as Theodoretus doth note. And what ſhoulde it helpe your cauſe, if Ignatius had written euen ſo? Or if there were ſome other Epiſtle of Ignatius to them, wherein thoſe wordes might be found: ſhould that proue your purpoſe? Ignatius hath ſayde that thoſe heretikes did not admit thankes giuings and oblations: becauſe they confeſſe not that the Euchariſt or thankes gyuing, is the fleſhe of our ſauiour Ieſus Chriſt. &c. But we doe admit both the Euchariſts and oblations, and doe confeſſe that the ſame is the fleſhe of Chriſt. &c. Wherefore this place can proue nothing againſt vsus. Againe, here is no mention of reall, naturall, and ſubſtantiall preſence. &c. Therefore it maketh nothing for you.

But I doe much maruaile, that you could not ſée a ſentence that the ſame Theodoretus cyteth out of y^e ſame Epiſtle:Theodoretus Dialogo. 2. which is alſo found in y^e Epiſtle which is extant in Gréeke. The wordes of the ſentence are theſe. Quando ad eos qui cum Petro erant acceſsit, dixit eis: accipite, palpate me, & videte quod non ſum Demonium incorporeum. Et protenus ipſum tetigerunt, & crediderunt. When he came vntounto them that were with Peter, he ſayde vntounto them: take mée and féele me, and vnderſtande that I am not a Deuill that hath not a bodie. And forthwith they touched him and beleued. Whether theſe wordes of Ignatius, may ſtande with ſuch a reall preſence of Chriſts body in the ſacrament as you teach: I referre to the iudgement of as many as be learned, and not obſtinate blind.

Ignatius doth teache none other fayth then we doe.Wherefore, I conclude: that the wordes of Ignatius doe not teach vsus anye other fayth then that which we holde. Which is, that the ſacrament is the verie body and bloud of Chriſt, which ſuffered for our ſinnes, and roſe againe for our iuſtification: but not after your reall, carnall, and groſſe maner. Neyther doe the wordes of Ignatius giuegive vsus occaſion to thinke that Chriſtes bodie is, or can be ſo preſent in many places at once, and inſenſibly as you and your ſort doe teache, and condemne other for denying the ſame.

p. 19And where as the due matter, WATSON. Diuiſion. 12wherein this bleſſed Sacrament is conſecrated, ought to be vnleauened bread of wheate and wine mixed with water, according to the ſcriptures and the example of Chriſt: there were one ſort of heretikes called Artotoritae, (of whom ſpeaketh Epiphanius contra Quintillianos) which were ſo called for that they vſed not in their ſacrifices the neceſſary and due matter, Epiphanius contra quintillianos.but in their miſteries did conſecrate, and offer bread and Cheeſe.

An other ſort of heretikes were called Fermentarij, becauſe they did conſecrate in leauened bread,Conſilium Baſilienſe. as our men of late did commaunde to be done, who were condemned by the generall counſell at Baſill.

Other were called Aquarij, or Hydroparaſtae, for that they pretending ſobrietie, Cyprian lib. 2. Epiſtola. 3. Chryſoſt. in Math. hom. 83.did conſecrate in water onelyonly without wine, againſt whome writ ſaint Cyprian, Chryſoſtome, and other, who alſo were condemned by the generall counſell of Conſtantinople. In trullo. cap. 32.

Other were called Armenij, who in their ſacrifices conſecrated and offered wine onelyonly wythout water, Theophilactus in Ioan. Capit. 19.againſte whome writeth Theophilactus, all theſe held falſe opinion againſt the neceſſarie and due matter of the Sacrament.

Nowe you hauehave founde out certaine ſortes of heretikes,CROWLEY. that erred about the due matter, wherin the bleſſed ſacrament is conſecrated. The firſt be Artotoritae. The ſacrament miniſtred in bread and cheeſe.Theſe miniſtred with bread & chéeſe. Bilike they were Walſhmen. I truſt you will not charge vsus with this errour. Another ſort were called Fermentarij. &c. Of thys ſort we muſt néeds be. For not long before you preached this Sermon. We commaunded that the ſacrament ſhould bée miniſtred in leauened bread. A man might maruayle, how you became ſo farre paſt ſhame: that you durſt in ſo honorable an Auditorie, make ſo open a lye. The wordes of the law that was in king Edwardes dayes and is nowe, are theſe.Communion bread. To taks away the ſuperſtition that hath bene in that kinde of bread that hath bene vſed in the Maſſe: it ſhall ſuffiſe that the bread be ſuch as is vſually eaten, ſo the ſame be of the fineſt wheate bread. Nowe, p. 20whether the fineſt wheate bread be alwayes leauened: I report me to the common Bakers, at whoſe handes, the bread that we miniſter with, is had.

But graunt we had commaunded the ſacrament to be miniſtred in leauened bread: ſhould we therfore be heretikes? What ſay you then to them that miniſtred in the time before Alexander the firſt,Leauened bread commaunded by Byſhops of Rome. had commaunded the miniſtration to be in vnleauened bread, were all thoſe men heretikes? And was Alexander himſelfe an heretike, when he being Byſhop of Rome: did commaunde that the miniſtration ſhould be in leauened breade? I thinke you will not graunt it. For then it ſhould folowe that the head of your Church maye be an heretike. His purpoſe when he commaunded the vſe of vnleauened bread, was not to teache that vnleauened bread is the due matter wherein the ſacrament ought to be conſecrated (as you teache) but as Platina wryteth. Quia hoc modo, purior ac potior haberetur. That by this meanes it might be accompted more pure, and of more value. It appeareth by the wordes of the ſame Platina in the ſame place: that he had before commaunded the miniſtration to be in leauened bread: for he ſayth. Oblationem quo que ex azimo, non autem ex fermento, vt ante fieri mandauit: quia hoc modo. &c. The oblation alſo, he commaunded to be made of vnleauened bread, not of leauened bread, as he did before commaund: becauſe by that meane. &c. His conſideration in commaunding that the miniſtration ſhoulde be in leauened bread,Pope Leo his conſideration. might be the ſame that moued Pope Leo and his companie to doe the lyke (if Nicholaus de Orbellis hauehave not written a lye): that is to ſay, to blot out the opinion of a neceſſitie to followe the Iewes in that point, as the Ebionits had taught.

Diſt. 11. queſt. 1 Lib. ſent. 4The ſame Nicholaus de Orbellis, a man of your owne ſort: ſayth thus. Quod de neceſsitate panis conſecrabilis non eſt, ne que quod ſit Azymus, nec quod ſit fermentatus: quia non differunt ſpecie. As touching the bread that may be conſecrated, it is not required of neceſſitie, that it ſhould be vnleauened, nor that it ſhould be leauened: for they doe not differ in ſpéece or kinde. And he cyteth Anſelmus in his booke De Azymo, for his Author. Vnde tempore Leonis Papae. &c. Wherefore, in the time of Pope Leo: it was ordeyned p. 21that the conſecration ſhould be in leauened bread: to extinguiſhe and blot out the hereſie of the Ebionits, which ſayde that of neceſſitie the Chriſtians muſt folow the cuſtome of the Iewes.

Yea, and the ſame hath ſayde in the ſame queſtion:Waffer cakes called ſtertch by a Papiſt. that the ſtertch cake that you doe vſe in your Maſſe, is no competent matter, for this conſecration. His wordes be theſe. Non ſufficit autem ad hoc paſta: cum non ſit cibus vſualis nec conueniens nutrimentum. Stertch or Paſte, is not ſufficient matter for this conſecration: ſeing it is not vſuall ſuſtenance, nor conuenient nouriſhment. I truſt you will not condemne theſe men for heretiks, becauſe they ſay that the ſacramēt may be miniſtred in leauened bread: for one of them was a Pope, and the other holy men of the Popes fayth.

But the generall Counſell of Baſill: hath condemned theſe men for heretikes. You will not, I trowe ſticke to the decrées of that counſell: and allowe all that was done therein. Eugenius then Pope:The pope put to his choyſe. woulde not hauehave allowed that counſell, if he might hauehave had his owne choyſe. But being put to an harde choyſe: hée choſe rather to confirme that counſell, then to be depoſed of his Popedome. Your holye father the Pope, that ſate in Peters Chayre when you preached thys ſermon: would not hauehave thought well of you, if you ſhoulde hauehave tolde him that a generall counſell might condemne a Pope of hereſie or depoſe him. But by your ſaying: the generall counſell of Baſill, hat condemned two or thrée Popes doings, for hereſie. For as I hauehave ſayde before: Pope Leo ordeyned that the ſacrament ſhould be miniſtred in leauened bread, and Pope Innocent the firſt vſed miniſtration in the ſame alſo. As appéereth by his wordes in his firſt Epiſtle to Dicentius Byſhyp of Euglibine. Innocētius. 1. Epiſt. 1. Cap. 5. Concili. Tom. 1Where he ſayth thus. De fermento verò, quod die Dominico per titulos mittimus: ſuperfluè nos conſulere voluiſti, cum omnes Eccleſiae noſtrae intra Ciuitatem ſunt conſtitutae. Quarum presbyteri, quia Die ipſe, propter plebem ſibi creditam, nobiſcum conuenire non poſſunt: idcirco fermentum à nobis confectum, per Accolythos accipiunt, vt ſe a nostra communione, maximè illa Die, non iudicent ſeparatos. As touching the leauened bread, that we doe on the Sunday ſende to eueryevery Pariſhe: it is but in vayne that you wylled vsus to conſult, ſeing that all oure p. 22Churches are cituate within the Citie. The elders whereof becauſe they can not, that day, by the meanes of the people that is committed to their charge, come togither with vsus: therfore they doe receyue by the inferiour miniſters, the leauened bread that we hauehave conſecrated, that they ſhould not iudge themſelues to be ſeparated from our communion, eſpecially in that day.

There popes doings condemned by one generall counſell.Thus, if De Orbellis and you ſaye true: a generall counſell hath condemned thrée Popes, for heretikes, Alexander, Leo, and Innocent: but you are not able to proue this hereſie, nor them heretikes in this point.

The thirde ſorte of heretikes that you ſpeake of, were called Aquarij, water drinkers. Againſt theſe did Cyprian and Chryſoſtome wryte. &c. But what is thys to vsus? we are no water drinkers.

But we are of that ſorte that myngle no water with the Wine: againſt whome Theophilactus wrote. His wordes are theſe. Confundantur Armenij: qui non admiſcent in myſterijs aquam vino. Non enim credunt (vt videtur) quod aqua ex latere egreſsa ſit, quod admirabilius, ſed ſanguis tantum. Confounded be the Armenians: which doe not in the myſteries, mingle water with the wine. For (as it ſéemeth) they beléeue not that water came forth of the ſide, which is more marueilous, but bloud onelyonly.

It ſéemeth that Theophilact wyſheth confuſion to the Armenians, becauſe that they in refuſing to mixe water with wine, did ſéeme to denie the truth of the hyſtorie: but we are farre ynough from that ſuſpition. We beléeue that both bloud and water did iſſue out of Chriſtes ſide. Neyther doe we denie, but that water may be mixed with the wine. But that the wine alone is not the due matter of the ſacrament,None hath or can proue the neceſſitie of mixing water with the wine. becauſe there is no water mixed with it: neyther hath Theophilact nor any other, hitherto ſufficiently proued, neyther are you or any of your ſort able (by ſcripture) to proue.

We reuerence the auncient fathers, and all other that of later time hauehave written of matters of religion in the feare of God: but we hauehave not ſworne to beléeue whatſoeuer they ſaye without profe by ſcriptures, neither do they deſire credite, w^tout ſuch profe.

p. 23There were other heretiks, Hiſt. trip. lib. 7. ca. 11.that denyed the effect of the Sacrament, as Meſſaliani, who (as it is written by Theodoretus) ſayde that the heauenly foode whereof oure Lorde ſpake, he that eateth my fleſhe and drinketh my bloud, ſhal liue euermore, did neyther profite nor hurt any man.

Neſtorius alſo the pernicious heretike and Archebyſhop of Conſtantinople deſtroyed the vertue of the ſacrament, Theophilactus Capit. 10. ad hebr.(as Theophilactus wryteth) for that hee graunting Chriſtes verie fleſhe to bee really and truely preſent in the ſacrament, denied that fleſhe being receyued into oure bodies, to be the proper fleſhe of Gods ſonne, and therefore to hauehave no vertue to giuegive life to oure mortall bodies, and this hereſie was condemned by the generall counſell, holden at Epheſus.

As touching the denying of the effect of the ſacrament:CROWLEY. I hauehave ſufficiently ſpoken, in the aunſwere to your former ſermon. The Meſſalian hereſie, we neuer held.Auguſt. De ſacramentis fidelium. But with ſaint Auſten we beléeue and teache, that who ſo is partaker of that meate that Chriſt ſpake of when he ſayde, he that eateth my fleſhe & drinketh my bloud, lyueth for euer: can not but hauehave euerlaſting life thereby. And that they which doe receyue the ſacrament thereof vnworthily: doe eate and drinke their owne condemnation.

Theodoretus therefore, in accompting thoſe men for heretikes: hath done but as we would hauehave done, if we had bene in his dayes, and as we doe nowe in allowing that which he hath done therein. But in one point me thinketh that theſe men were very like you and your ſort:The Popiſh Prieſtes like the Meſſalians. for they diſalowed the labour of the handes as euill, and gaue themſelues to ydleneſſe and ſléepe, and called the phantaſies of their dreames, prophecies. Looke in your Legenda aurea, and other ſuch bookes: and you ſhall ſée that your ſort are not farre vnlyke thoſe Meſſalians.

The hereſie of Neſtorius is farre ynough from vsus. For we confeſſe and teache: that Chriſt is both perfite God and perfite man. And that both thoſe perfite natures:Theophilactus in .10. ad hebr. are knit togither in one Chriſt, vnſeparably. How he deſtroyed y^e vertue of the ſacrament: p. 24you ſay Theophilact doth tell vsus. Speaking of the Neſtorians he ſayth. Vteris hoc loco etiam aduerſus Neſtorianos. Nam illi, exiguum hominem eſtimantes Chriſtum: ſanguinem eius communem, id eſt prophanum cenſuerunt, ne que quicquam à reliquis habere diſcriminis. Thou mayeſt vſe this place alſo, againſt the Neſtorians. For they eſtéeming Chriſt to be but a man of ſmal reputation, ſuppoſed his bloud to be common, that is to ſay prophane, not hauing in it any thing at all, whereby it differeth from the reſt.

How iuſtly you doe of theſe wordes gather, that Neſtorius did graunt, that the verie fleſhe of Chriſt is really and truely in the ſacrament. &c.Watſon ſucketh out the dregs of olde wryters. I referre to the iudgement of all indifferent readers. But it is your maner, to ſuck out the dregges of eueryevery writer that you meddle with. And if you can finde none ſuch as you would: yet you wil ſo iumble togither ſome part of his cléere and wholeſome lycour, that at the firſt ſight it may ſéeme to be as filthy dregges, as is to be founde in any of the Popes veſſels.

If you had not minded to make the world beléeue, that we be ſtuffed with all theſe hereſies: you might hauehave ſpared a great deale of your labour in making mention of theſe condemned ſo long before, and not holden nor taught of vsus, againſt whom you ſpeake and wryte, neyther directly ſeruing to the purpoſe that you ſéeme to hauehave in hande.

WATSON. Diuiſion. 14 Epiphanius Anacephaleoſi.And where as this ſacrament can not be conſecrated, but by a Prieſt: there was an heretike called Zacheus, condemned (as Epiphanius wryteth) becauſe he woulde pray with no man, but alone, and therefore without reuerence and authoritie, did handle the holy miſteries, and being a laye man, did impudently order and vſe them.

Alſo certaine heretikes called Anthropomorphitae, denied the reſeruation of the ſacrament ſaying, that Chriſtes body remayned there no longer, then it was in receyuing. Of whome Cyrillus wryteth thus. Cyrillus ad Caloſirium.Dicunt myſticam benedictionem, ſi ex ea remanſerint in ſequentem diem reliquiae, ad ſanctificationem inutilem eſſe: ſed inſaniunt haec dicentes, non enim mutatur Christus ne que ſanctum eius corpus diſcedit, ſed benedictionis virtus & vinifica p. 25gratia continuo manet in illis.

They ſay that the myſticall benediction (which as the ſacrament) is not profitable to the ſanctification of the receauer, if there remayne any thing of the ſacrament to the next day. But they be ſtarke madde that ſay ſo, for Chriſt is not chaunged, nor yet his holy body doth not depart away but the vertue of the benediction, and the grace of giuing lyfe, doe continually abide and remayne in that that leaueth.

This hereſie is newe reuiued agayne by Martyne Luther and his ſect, but it can not ſtande, being condemned of olde time, and now alſo by the Catholike Church.

You can not iuſtly charge vsus with the doings of Zachaeus, CROWLEY. Maſſing priſtes are not lawfull miniſters of Chriſtes ſacraments.of whome Epiphanius doth write: For we praye togither, and we receyue the ſacraments miniſtred by none other, but ſuch as are miniſters lawfullye admitted, except anye ſuch remayne among vsus without repentance, as hauehave bene Maſſing prieſts, and neuer deſired to be other.

As for your Anthropomorphits: I thinke it ſtraunge, that in an open Auditory, you durſt affirme that Cyrill wrote againſt them or of them, ſeing that by the computation of time, it is manifeſt that Cyrillus whoſe workes are extant, was dead .500. yeres before that hereſie was regarded of many.

You note in the mergine of your booke, that Cyrill wrote of thoſe heretikes to Caloſirium. Wordes of Cyrill not found in his workes.If a man ſhoulde deſire you to ſhewe that Epiſtle or booke of his, eyther in print or wryting: I thinke it would not eaſily be done.

But your friend Maiſter Harding ſayth, that thys ſaying of Cyrill is cyted by Thomas Aquinas. Parte. 3.9.76. Capit. 11.A good ground to build vponupon. Thomas Aquinas liued within theſe .400. yeres, & vnderſtoode no worde of the Gréeke (as Eraſmus hath noted vponupon the Epiſtle to the Romaines) and he cyting matter out of a Gréeke Author, which is not yet to be founde in Latine: muſt be of ſufficient Authoritie, to cauſe all men to thinke, that as manye as deny the body of Chriſt to be really and ſubſtantially in the ſacrament p. 26reſerued in a Boxe, are heretikes, condemned by the fathers of olde time, and nowe alſo by the Catholike Church.

But let vsus ſée, howe well you and your friend Maiſter Harding doe agrée betwéene your ſelues, and with your Maiſter Thomas Aquinas, in reporting theſe wordes of Cyrill. Harding ſayth. Non enim alius fit Chriſtus: ne que ſanctum eius corpus immutabitur. For Chriſt is not chaunged: neyther ſhall his holy body be chaunged. And you ſay. Non enim mutatur Chriſtus: ne que ſanctum eius corpus diſcedit. For Chriſt is not chaunged: neyther doth his holy body depart away.Parte. 3. queſt. 76. But your Maiſter Thomas ſayth. Non enim mutabitur ſacramentum corporis Chriſti. The ſacrament of the body of Chriſt ſhall not be chaunged.

By this may the learned iudge, what lykelyhood of truth thereis: in this that is fathered vponupon Cyrillus. More might be noted: but I leaue it to the diligence of the indifferent readers.

But this maketh me much to muſe, that you ſhame not to ſaye, that the Catholike Church (meaning thereby the popiſhe Church) doth nowe condemne the errour of the Anthropomorphits: ſeing that in eueryevery Church and Chappel, and in many other places, is not onelyonly ſuffered, but maintayned, the Image of God the father and the holye ghoſt, both ſet forth in the forme and faſhion of a mortall man, as though the deuine nature had ſuch partes and proporſions of a body, as Chriſt had in his manhood and hath ſtill. I vnderſtand that the errour that the Anthropomorphits held, was that the Godhead is a bodily ſubſtaunce, and that man in his bodily ſhape, doth reſemble the ſhape and faſhion of that ſubſtaunce.

It had bene much for your honeſtie therefore (as I thinke) not to hauehave medled ſo much with this errour:The papiſts are Anthropomorphits. for we, whom you would hauehave men thinke to be defiled with it, are cleare from it, and you your ſelfe moſt filthily wadled in it.

WATSON. Diuiſion. 15Manye moe hereſies there bee condemned, concerning the ſacrament, beſide the hereſie of Berrengarius, that twiſe did recant it in two prouinciall counſels. And at his death toke great penance for his damnable opinion, as the ſtories p. 27tell: and alſo beſide the condemnation of Iohn Wyckliefe, in the generall counſell at Conſtaunce. But I will not hinder my purpoſe with a long rehearſall of them.

Theſe be ſufficient to ſhewe the conſent of the Church, by the condemnation of heretikes: he that would knowe moe arguments, to proue the conſent in this or any other matter: let him reade a booke called Vincentius Lirinenſis, contra prophanas haereſu vnouitates. He may bye it for leſſe then ſixe penſe, and find there a great treaſure of good learning. Now to our purpoſe of the ſacrifice. Here the prayer was made.

The true Church of Chriſt whoſe rule is y^e word of God:CROWLEY. Gods worde is the rule of the Church. hath alwayes condemned all maner of hereſies. But that is not the Church of Rome, which you would gladly cauſe men to thinke to be that catholike Church.

As for the hereſie of Berrengarius: by the report of Lanfrancus his greateſt enimie, was this. Per conſecrationem altaris, Lanfrancus De Euchariſt.panis & vinum fiunt ſacramentum Religionis: non vt deſinant eſse quae erant, &c. By the conſecration of the aultar, the bread and wine, are made a ſacrament of religion: not that they leaue to be the ſame that they were before, but that they be altred into another thing, and become that they were not before. As Ambroſe wryteth. &c.

Here is a perillous hereſie.Ambr. de ſa. lib. 4. cap. 4. Auguſt. De Cate. & Epiſt. 23. De Conſecr. Diſt. 2. If Berrengarius be an heretike for wryting thus: then muſt Ambroſe and Auſten both be heretiks as well as he. For they wrote the ſame doctrine. But Berrengarius hath recanted his hereſie in two prouincial counſels, & at his death tooke great penance for the ſame as ſtories do tel: when you ſhall ſhewe thoſe hiſtories, you ſhall ſée what we can ſay to them. Thus we find y^e Berrengarius, was by Pope Nicholas y^e ſecond enforced to recant in this wiſe. Conſentio autem ſanctae romanae Eccleſiae, & apoſtolicae ſedi: & ore & corde profiteor de ſacramentis dominicae menſae, eandem fidem me tenere, quam Dominus & venerabilis Papa Nicholaus, & haec ſancta Synodus autoritate euangelica & apoſtolica tenendam tradidit, mihi que firmauit. Silicet Panem & vinum quae in altare ponuntur, poſt conſecrationem, non ſolum ſacramentum: ſed etiam verum Corpus & ſanguinem Domini noſtri Ieſu Chriſti eſse, & ſenſualiter non ſolum p. 28ſacramentum, ſed in veritate, manibus ſacerdotum tractari, frangi, fidelium dentibus atteri.

I doe conſent (ſayth Berrengarius) to the holy Church of Rome, and to the Apoſtolike ſeate: and with heart and mouth I doe profeſſe, that I doe holde the ſame fayth concerning the ſacraments of the Lordes table, which my Lorde and reuerende Pope Nicholas, and this holy Synode, hauehave by the Authoritie of the Goſpell and Apoſtles, taught to be holden, and hauehave aſſured me. That is to ſaye, that the bread and wine, which are ſet on the aultar, are not onelyonly a ſacrament after the conſecration, but alſo the very body and bloud of our Lorde Ieſus Chriſt: & that not onelyonly the ſacrament, but the body of Chriſt in déede, is ſenſibly handled and broken by the prieſtes handes, and grounds with the téeth of the faythfull.

The homely gloſe vponupon the ſame place, doth ſo miſlike with this recantation of Berrengarius or rather the decrée of the Synode:A pretie recantation. that he ſayth thus. Niſi ſane intelligas verba Berrengarij: in maiorem incides haereſim quam ille habuit. Except a man doe warſly vnderſtande the wordes of Berrengarius: he ſhall fall into a greater hereſie, then euer Berrengarius helde any.

The Pope and y^e whole Synode doe decree an hereſie.By this it is manifeſt, euen by the writer of this gloſe: that Pope Nicholas, and the whole Synode at Rome, did decrée and teach to be holden, and enforce Berrengarius to confeſſe, a greater hereſie then euer he helde before. And howe doth this proue, the conſent of your Popiſhe Church, in condemning of hereſies?

For the condemnation of Wyckliefe, in the counſell of Conſtance, I referre the reader as before. And your owne Lirinenſis, will not take your part in this matter. For he was deade many hundred yeres before Berrengarius was borne.

But I am glad that you hauehave now found, that there may be great treaſure of good learning in ſixe penie bookes.Sixe penie bookes. I truſt you will not now denie, but there may be ſome good learning in books of halfe the price.

WATSON. Diuiſion. 16Againſt the bleſſed Maſſe, which is the ſacrifice of the Church, many wordes of many men hauehave bene ſayde, but p. 29ſufficient reprofe of it hath not yet bene heard.Here the prayer was made.

Scriptures neuer one was yet alledged againſt it, ſauing one out of the Epiſtle to the Hebrues, where ſaint Paule wryteth, Hebr. 9.Heb 9that Chriſt entred into heauen by his owne bloud once, and afterward he ſayth Chriſt was once offered vp to take awaye the ſinnes of many: and all the argument conſiſteth in this worde (once) which I ſhall (God wylling) diſcuſſe hereafter.

But in very deede that ſame ſcripture that they bring againſt the Maſſe to no purpoſe, is the verye foundation of the Maſſe, wherevpon the Maſſe is builded and eſtabliſhed, after what ſort I ſhall declare as time will ſerue.

Howe ſufficient proofes hauehave bene brought againſt the Maſſe:CROWLEY. ſhall eaſily appéere to as many as will reade, that which Byſhop Iewell hath written for an aunſwere to your friende Maiſter Harding. And ſome ſufficient proofes may be ſéene in this that I hauehave aunſwered to your two notable ſermons.

One ſcripture onelyonly you ſay, hath bene hitherto alledged againſt your Maſſe. Bylike you hauehave not ſéene Iohn Caluines Inſtitutions: Where in the fourth booke and .xviij. Chapter, he alledgeth more then foure places of ſcripture againſt it. Thrée, out of the firſt Epiſtle to the Corinths,Manye proofes againſt the Maſſe. one out of Saint Iohns Goſpell the .19. Chapter: and the ſame text that you take for the theme of your two Sermons. But what ſhould we make reconing of a multitude of places: ſith one alledged in the true meaning, is ſufficient?

But you hauehave promiſed to proue, that one place which is alledged againſt your Maſſe: to be the foundation of the ſame. Which when you ſhall go about to doe: I wyll (God wylling) proue, that no ſuch building can ſtand vponupon ſuch foundation.

Lyke as there is one God the father, WATSON. Diuiſion. 17 Epheſ. 1. Hebr. 7.9. and 10.Eph 1Heb 7:9Heb 7:10one Chriſt our redeemer, one body and Church which is redeemed: ſo there is but one onelyonly ſacrifice, whereby we be redeemed, which was once and neuer but once made vponupon the aultar of the p. 30Croſſe for the ſinnes of all men.

1. Iohn. 8.This ſacrifice is propitiatorie, and a ſufficient price, and raunſome of the whole world, as ſaint Iohn ſayth, he is the propitiation for our ſinnes, and not for our ſinnes onelyonly, but for the ſinnes of the whole worlde, Iohn. 1.John 1and in his Goſpell he wryteth. Beholde the Lambe of God that taketh awaye the ſinnes of the worlde.

The vertue of this ſacrifice beganne, when God promiſed that the ſeede of Adam ſhould bruſe and breake the Serpents head, Geneſ. 3.Gen 3without the merit of this ſacrifice there is no ſaluation, 2. Cor. 5.2 Cor 5for God was in Chriſt reconcyling the world to himſelfe.

This ſacrifice is common to both the Teſtaments, wherof both take their effect, whoſe vertue is extended from the beginning of the worlde to the laſt ende, Apoc. 13.Rev 13for the Lambe was ſlaine from the beginning of the world, as ſaint Iohn ſayth. It is alſo a bloudy and a paſsible ſacrifice, extending to the death of him that offered himſelfe, Galath. 3.and it was promiſed to the fathers, and performed in the fulneſſe of time, the merites whereof receaue no augmentation, becauſe it is perfite, nor yet diminution, becauſe it is eternall. And although this ſacrifice be ſufficient to ſaue all men, yet it is not effectuall to the ſaluation of all men: it is able to ſaue all, but yet all be not ſaued: for what doth it profite the Turkes, Saracenes, vnfaithfull Gentils, and counterfeyt chriſtians? The fault is not in God, being mercifull to all his workes, who created vsus without vsus: but the fault is in our ſelues.

CROWLEY. Watſon can ſpeake truth.If all the reſt of your two Sermons, had bene according to this péece: I would not hauehave miſliked with you. For I confeſſe all this to be moſt true.

WATSON. Diuiſion. 18.Therefore that this ſacrifice of Chriſt, as it is ſufficient for all, ſo it may be effectuall and profitable for all.

God hath ordeyned certaine meanes, whereby wee may be made able to receaue the merite of it, and whereby the p. 31vertue of it is brought and applyed vntounto vsus in the new teſtament, after his paſsion, as it was to the fathers in the olde teſtament, before his paſsion. Of theſe meanes ſome be inwarde, ſome be outward: the inward be common to both the teſtaments, of which the firſt and principall is fayth, for without faith it is not poſsible to pleaſe God, and as ſaint Iohn ſayth, he that beleeueth not, Hebr. 11. Iohn. 3.Heb 11John 3is nowe alreadye iudged: to hym therefore that is an Infidell Chryſt hath dyed in vayne.

Charitie alſo is a meane, 1. Iohn. 3. 1. Iohn. 2. 1. Cor. 13.1 John 31 John 21 Cor 13for he that loueth not remayneth in death, he that hateth his brother, is in darkeneſſe, and walketh in darkeneſſe, and can not tell whether he goeth: and if I hauehave all fayth, and hauehave no charitie, I am nothing.

He is not therfore partaker of Chriſts merites in the remiſsion of ſinne, that lacketh charitie. And ſo may we ſay of hope, without the which no man receaueth mercye at Chriſts hande.

It is true that you ſay:CROWLEY. The meanes whereby Chriſts merits are applyed to vsus. no man can be partaker of Chriſtes merits, without faith, louelove, and hope. And we ſay, that theſe thrée be ſo lyncked togither: that one of them can not be wythout the other. And that God is the giuer of theſe thrée meanes: whereby the merites of his ſonne are made oures. And that theſe are the onelyonly meane whereby the fathers before, and we ſince the death of Chriſt, be made partakers thereof.

Amongſt the inwarde meanes there be other ſpirituall ſacrifices, as the ſacrifice of a contrite heart, WATSON. Diuiſion. 19.which God doth much regard, the ſacrifice of our lips, Pſal. 50. Oſee. 14. Luc. 11. Math. 7. Hebr. 13.Ps 50Hos 14Luke 11Matt 7Heb 13which is prayer and praiſe of God, whereby we attaine remiſsion of ſinne, hauing a plaine promiſe, that whatſoeuer we aske of God in the name of Chriſt, we ſhall obteyne it. And the ſacrifices of almoſe and beneuolence, which ſaint Paule woulde not hauehave vsus to forget, becauſe God is gotten and wonne by ſuch ſacrifices.

p. 32All theſe and other ſuch like doe not fully deſerue grace and remiſsion of ſinne, but be meanes, that the vertue and merite of Chriſtes paſsion may be deriued and applyed vntounto vsus, as he hath ordeyned.

CROWLEY.Here you ſhewe your ſelfe ſomewhat. You will not receyue the merites of Chriſt fréely: but you will by fayth, louelove, hope, contrition, prayer, prayſe and almoſe, deſerue ſome part thereof. But Chriſt hath taught vsus to ſay, that when we hauehave done all that we are commaunded to doe:Luc. 17.Luke 17 we ſhall ſay, that we are vnprofitable bond men, that is, ſuch as can deſerue nothing, more then bond ſlaues can deſerue at the handes of their Lordes and Maiſters,Blaſphemous doctrine. whoſe bond ſlaues they are. Your doctrine therefore in thys point is blaſphemie. For you aſcribe to mans merite, that which is to be aſcribed to the mercy of God alone.

WATSON. Diuiſion. 20There be alſo other outwarde meanes, as ſacramentes and ſacrifices. Of ſacraments ſome be proper to the olde Teſtament, ſome proper to the newe, without the which ordinarily there is no remiſsion of ſinne, nor collation of grace.

As circumciſion was to the fathers, ſo baptiſme is to vsus, without the which this bloudy ſacrifice taketh not awaye original ſinne, not becauſe it can not, Gene. 17. Iohn. 3. Iohn. 6. Luc. 13.Gen 173 John 1:6Luke 13but becauſe God hath ſo ordeyned. For as it is ſayde in the olde Teſtament, whoſe fleſhe is not circumciſed, his ſoule ſhall be put away from the people: ſo it is ſayde in the newe Teſtament, except a man be borne againe of the water and the holy ghoſt, he can not ſee the kingdome of God: and except ye eate the fleſh of the ſonne of man, and drinke his bloud, ye ſhall not hauehave lyfe in you: and except yee doe penaunce, ye ſhall all lykewiſe periſhe.

And ſo muſt we thinke of all other ſacraments of both the teſtamentes, that they be meanes ordeyned of God to atteine the grace they ſignifie, which grace is fully purchaſed and deſerued by the paſsion of Chriſt, whereof onelyonly p. 33they take their effect. For the olde ſacraments hauehave their vertue and ſtrength. Ex opere operando (as the ſchoole men ſay) that is to ſay, of the worke that is to be wrought vponupon the Croſſe by Chriſt, in whome onelyonly they beleeued. The new ſacraments hauehave their vertue Ex opere operato, of the worke of Chriſt that is already wrought vponupon the croſſe: and not of any worthyneſſe of the prieſt, the miniſter. By the merite of which worke vponupon the croſſe, they hauehave vertue and efficacie appropried vntounto them, to giuegive that grace they ſignifie, to ſuch as worthyly receaue them, or at leaſt, that hauehave no impediment, nor put no ſtop, but that the grace may be receyued.

It is true,CROWLEY. that there be ſome ſacramentes proper to the olde Teſtament, and ſome proper to the newe: but the latter part of that ſentence wherein you affirme this, is ſome thing obſcure. You ſéeme to affirme, that there is no remiſſion of ſinne,Gene. 15. Luc. 23. Acts. 10.Gen 15Luke 23Acts 10 nor collation of grace, without the ſacraments: which ſaying is moſt falſe. For Abraham had his ſinnes forgiuen him, before he was circumciſed: and ſo had the théefe that hanged on the croſſe by Chriſt, without the ſacrament baptiſme. And Cornelius and his company, had receyued the gift of the holye ghoſt: before they were baptiſed.

But you ſaye, that ordinarily, there is no remiſſion of ſinnes, nor collation of grace: without ſacramentes.Watſons dark ſpeaking. By which maner of ſpeaking, you amaze the people: who can gather none other thing thereby, but that commonly God doth not forgiue ſinnes, nor collate or beſtowe his graces vponupon any, before they doe receyue the ſacraments, that he hath inſtituted to ſignifie the ſame. Which is moſt falſe. For fayth, and the feare of God, are the beginning of all heauenly wiſdome: & muſt néedes be had of eueryevery one that ſhall receyue any ſacrament,Hebr. 11. Mark. 16.Heb 11Mark 16 before the receyuing therof can be any thing at all auayleable. For without fayth it is not poſſible to pleaſe God. And he that will not beléeue, ſhall be condemned. To receyue a ſacrament therefore without fayth: is to no purpoſe.

p. 34Sacraments, both of the olde and newe Teſtament were inſtituted, not to giuegive grace, but to confirme the grace alreadie giuen and receyued:Rom. 4.Rom 4 as appéereth playnely by that which ſaint Paule wryteth to the Romaines. Et ſignum accepit Circumciſionis, ſignaculum iuſtitiae fidei quae fuerat in praeputio. &c. And he receyued the ſigne of circumciſion, the ſeale of the righteouſneſſe of fayth, which was in him before he was circumciſed: that he might be the father of all that beléeue, among the vncircumciſed, that the ſame might be reconed to them for righteouſneſſe alſo. &c.

By this it is manifeſt, that Gods ordinarie meane of forgiuing ſinnes and conferring grace: is by his holy ſpirit of adoption, whereby he doth regenerate his elected and choſen children, and not anye Sacramentes, eyther of the olde Teſtament or the newe.

As for the places that you cite for circumciſion, baptiſme, the ſacrament of Chriſtes body and penaunce: you might hauehave ſpared till you had founde a fitter place for them. For they ſerue nothing to proue that which you pretend to proue.

We knowe, that baptiſme is the ſame to vsus, that circumciſion was to the fathers, and that as the vncircumciſed might not be ſuffred to liue among the people of God: ſo ſuch as refuſe baptiſme, cannot ſée the kingdome of God. And that except we doe eate the fleſhe of the ſonne of man and drinke his bloud: we ſhall hauehave no lyfe in vsus. And that except we repent: we ſhal all periſh as the Galileans did. But what maketh this for the proofe of your purpoſe? Which is, that ſacramentes be the ordinarie meanes to take away ſinnes and conferre grace: ſith the forgiueneſſe of ſinnes and grace, muſt be conferred before we can be méete to receyue the ſacraments?

Howe truely you report the opinion of the Schoolemen, for Opus operandum and Opus operatum: I might referre to ſuch as hauehave bene exerciſed in the wrytings of thoſe Scholemen. But leaſt you ſhould thinke that it were but a ſhift ſo to doe: I will put you in remembraunce of ſome part of that which you hauehave read, if you be ſo good a Shoole man as you woulde ſéeme to bée.

p. 35Nicholaus de Orbellis ſayeth thus. In ſacramento autem propriè dicto, virtute operis operati confertur gratia, Libr. 4. Sent Diſt. 1. q. 3.ita quod non requiritur bonus motus interior qui mereatur gratiam: ſed tantummodo ſufficit, quod recipiens non ponat obicem. I anſwere (ſayth he) that in a ſacrament that is properly ſo called, grace is conferred by the vertue of the worke wrought, ſo that the good inwarde motion which might deſerue grace, is not required: but this onelyonly is ſufficient, that the receyuer of the ſacrament do not put a barre in the way.

Agayne, the ſame Nicholas ſayth. Baptiſmus generaliter intendit gratiam iam habitam: ſed ita non eſt in Circumciſione. Vnde Abrahae iam iuſtificato, ſignaculum fuit, & ei nihil intus contulit. Quia gratia Abrahae iam attigerat, & tranſcenderat illum gradum ad quem determinata fuerat Circumciſio. Baptiſme doth generally encreaſe the grace that is already had: but in circumciſion, it is not ſo. Wherefore to Abraham that was already iuſtified, it was onelyonly a ſeale: and did inwardly encreaſe him nothing at all. For Abrahams grace had attayned vntounto, yea and paſſed the degrée, that circumciſion was appointed to aſpire vntounto.

Thomas Aquinas ſayth. In Baptiſmo confertur gratia ex virtute ipſius Baptiſmi quam habet in quantum eſt inſtrumentum paſsionis Chriſti iam perfectae: in Circumciſione verò, conferebatur gratia, Parte. 3. queſt. 70. Art. 4.non ex virtute Circumciſionis: ſed ex virtute paſsionis Chriſti, cuius ſignum erat Circumciſio. In baptiſme, grace is conferred by the vertue of baptiſme it ſelfe, in as much as it is the inſtrument of the paſſion of Chriſt alreadie perfected. But in circumciſion, grace was conferred, not by the vertue of circumciſion: but by the vertue of Chriſtes paſſion, whereof circumciſion was a ſigne.

Scotus ſayth. In circumciſione, ſolum peccata dimittebantur: Cap. penult.nec gratia ibi dabatur. In circumciſion, ſinnes were forgiuen onelyonly: grace was not therein giuen.

By theſe fewe places, it may appéere, that the Schoolemen be not all one with you, nor one of them with another, in thys matter of conferring of grace by ſacraments Ex opere operato. Et, Ex opere operando, as you alone doe imagine, as I ſuppoſe.

I aduertiſe the indifferent reader therefore: to giuegive credite to neyther of you both, in this point: but to vſe the ſacraments of p. 36Chriſt, according to Chriſtes inſtitution, for the confirmation of their fayth in Chriſt. Aſcribing to the merciemercy of God in Chriſt: all the remiſſion of ſinnes, that is by thoſe ſacraments ſignified.

WATSON. Diuiſion. 21Beſide the ſacraments, there be ſacrifices inſtituted of God: as meanes whereby the paſsion of Chriſt, the true ſacrifice is ſignified, repreſented, and applied. As the Paſchall Lambe, the continuall ſacrifice for ſinne, a ſacrifice for giuing thankes, Exo. 12.19. Lc. 1.4.5.7. Leuit. 3.Exod 12:19Lev 3for the ſinnes of the prieſt and of the people, for infirmitie & omiſsion, for peace, for any benefite to be attayned, for chaſtitie and ſuch other: which had ſtrength, not by their owne nature, but by the vertue of Chriſtes paſsion which they ſignified.

And as theſe were ſacrifices proper to the olde Teſtament: ſo Chriſt hath inſtituted, a newe externall ſacrifice, proper to the new teſtament, by his paſsion abrogating the other, which were ſhadowes ſignifying, & ſtabliſhing this, which is the truth repreſenting, for this intent that the vertue and ſufficiency of his bloudy & ſauing ſacrifice, may be without iteration of it ſelf cōtinually tranſferred vntounto vsus.

For ſeing there is but one God, authour of both the teſtaments, one body, one faith of Chriſt to vsus both, though they beleeued in Chriſt to come, wee in Chriſt alreadye commed: it foloweth conſequently, that we of the newe teſtament, may not lack this meane of ſacrifice, ſo neceſſarie and expedient for vsus. For ſo ſhould we (as I hauehave partly touched in my laſt ſermon) be without al kinde of religion, hauing now no ſacrifice remayning proper vntounto our ſelues.

Lyke as to the vnperfite lawe there ſucceeded a perfite lawe, and to the figuratiue ſacraments, there ſucceeded perfite and effectual working ſacraments: euen ſo to the figuratiue and typicall ſacrifices, there ſuccedeth one true and perfite ſacrifice of Chriſt, one in ſubſtaunce, but diuers in maner.

Lawe, ſacrifice, prieſthoode, and aultar be (as the Logitians ſay) relatiua, that is to ſay, one hanging and depending p. 37vponupon another, as ſaint Paule ſayth, Tranſlato ſacerdotio neceſse eſt, vt legis tranſlatio fiat. If the prieſthood be tranſlate, Hebrae.then the lawe muſt needes be tranſlate likewiſe.

And then like as if there be a father, there is a ſonne, if there be a maiſter, there is a ſeruaunt: ſo if there be a newe lawe of the newe teſtament, there is alſo a prieſthood, a ſacrifice, and an aultare properly belonging to the newe Teſtament.

A perfite and continuall lawe requireth a perfite ſacrifice of lyke continuaunce: the newe lawe of it ſhould lack a prieſthood and ſacrifice priuate to it ſelfe, it ſhould either be imperfite, or elſe vtterly deſtroyed.

For this cauſe our ſauiour Chriſt in his laſt ſupper, did inſtitute the ſacrament of his bodye and bloud commending vntounto vsus two ſeuerall vſes of it, the one that ſhould be receaued of vsus, 1. Cor. 11.1 Cor 11as our heauenly foode to nouriſhe vsus in ſpiritual lyfe till we come to be perfite men in Chriſt, ſaying: take eate this is my body. The other vſe, that it ſhould bee offered in the remembraunce of his paſsion, the miniſtration of which offering he hath committed to his Apoſtles, as to prieſtes of the new law, ſaying, doe this in my remembraunce, for the which function they and their ſucceſſors be ſpecially prieſtes.

This is the doctrine of Chriſts catholike Church which I hauehave as yet but ſimply declared, not euidently prooued which is ſufficient to perſwade an obedient catholike man that foloweth the Church, but not ſufficient to conuince an obſtinate heretike, that denieth the Church, impugning the doctrine and determination of the Church.

The ſacrifices that God ordeyned to be offered in the tune of the olde law,CROWLEY, Hebr. 10. Sacrifices are not meanes to take away ſinnes.Heb 10 were ſhadowes and figures of good things then to come, and not the good things themſelues (as ſaint Paule ſayth) neyther could they by any meanes take away ſinne, neyther had they any ſuch ſtrength by the vertue of Chriſtes paſſion, as you doe imagine them to hauehave. And where you imagine, that as p. 38thoſe ſacrifices were proper to the olde lawe, ſo there muſt of neceſſitie, be one ſacrifice proper to the newe teſtament, ſeing there is but one God. &c. I hauehave ſufficiently aunſwered in mine aunſwere to the tenth deuiſion of your former Sermon, where you hauehave touched it as you ſay here.

And when you ſay, that to the vnperfect lawe, there ſuccéedeth a perfect lawe. &c. it ſéemeth that you hauehave forgotten that which you ſayde before in the .xx.Watſon forgetteth hys laſt ſayings. deuiſion of this Sermon, where you affirme, that the ſacraments of the olde lawe did conferre grace, Ex opere operando, by y^e worke that was then to be wrought, and nowe you ſay that they were but figuratiue, and not effectuall working ſacraments, and therfore ſuch muſt ſuccéede them.

When you ſhall proue that Moſes his lawe and the ſacraments thereof, be an vnperfect lawe and vnperfect ſacraments: then will I allowe your ſimilitude. But ſo long as you ſhall not be able to proue any imperfection in eyther of them: I wil reiect your ſimilitude, as fooliſhe and vayne.

Galath. 3.I knowe that the lawe could bring nothing to perfection, becauſe it was not ordeyned to that ende to bring things to perfection:Rom. 10. Chriſt is the perfection of the lawe.Rom 10 but (as ſaint Paule wryteth) to leade vntounto Chriſt. And Chriſt is the perfection and end of the law. That is to ſay. Chriſt maketh thoſe perfect: whome the lawe, with the ſacraments and ceremonies thereof doe bring vntounto him. And ſo that ſacrifice that Chriſt offered once for all: is the ende and perfection of all the ſacrifices of the olde lawe, which is no more all one in ſubſtaunce with the ſacrifices of the olde lawe that you ſpeake of: then the ſhadowe of any bodye, is one in ſubſtaunce with the body it ſelfe.

Law, ſacrifice, prieſthood. &c. be relatiues, and as ſaint Paule ſayth, when the prieſthood is tranſlated, the lawe muſt alſo be tranſlated: But what maketh this to your purpoſe, to proue, that there muſt néedes be in the new lawe, ſuch a ſacrifice, prieſthood, and altar, as you imagine? Is it not ſufficient that we hauehave ſuch a ſacrifice,Rom. 12. 1. Peter. 2. Apoc. 6.Rom 121 Pet 2Rev 6 prieſthood, and altar, as Paule, Peter and Iohn ſpeak of? Muſt we néedes hauehave ſuch a prieſthood, ſacrifice and altar, as the Popes Antichriſtian Church hath deuiſed and maintaineth? You muſt proue it more ſubſtantially, before any that is eyther p. 39learned in the ſcriptures or godly wiſe, will beleue you.

A perfect and contynuall lawe, requireth a perfect and continuall ſacrifice, as you ſay: and ſhall not that reaſonable ſeruing of God that ſaint Paule ſpeaketh of in the place that you hauehave taken for your theme, be as perfect and contynuing a ſacrifice,Rom. 12. Rom. 3.Rom 12Rom 3 as the lawe of fayth, is a perfect and contynuall lawe? I thinke there is none that vnderſtandeth what chriſtian religion is: but the ſame will conſent, to that which I hauehave ſaide hereof.

For this cauſe (ſay you) our ſauiour Chriſt, did in his laſt ſupper inſtitute. &c. you tell vsus here, of two ſeuerall vſes of the ſacrament of Chriſts body and bloud. One is, that it ſhould be receyued of vsus. &c. This you confirme with a note in the mergine. 1. Cor. 11. It is true that Paule teacheth that doctrine there,Paules doctrine not ſo groſſe as Watſons. euen as he himſelfe had learned of the Lorde: but not in ſuch groſſe maner as you doe teach in theſe two fine Sermons. He teacheth there, that our ſauiour chriſt did ordain, that this holy ſacrament ſhould be receiued of chriſtians: in the remembrance of his death & paſſion, & that being ſo receiued of vsus, it is a foode y^t doth nouriſh vsus in ſpiritual life. Otherwiſe, it is a cōdēnation to the receiuers.

As for the other vſe, which you ſay is, to be offered in remembraunce of Chriſtes paſſion: you go about to proue, by doe this in my remembrance. And then (very well) you ſay, that you hauehave but ſimply declared it without euident proofe. It had bene good that you had delt ſimply, & not ſo ſubtilly, as to cite the words of Chriſt in ſuch ſort, that it might ſéeme,Watſon dealeth not ſimplie. that he had giuen commaundement, that the ſacrament of his body ſhould be offered in ſacrifice: where as it is manifeſt by the circumſtaunce of the place, that he commaunded the ſacrament to be receiued in the remembraunce of his death and paſſion.