The Subtle Sophistry of Watsons Sermons before Queen Mary, Sermon 2 (3 of 5)

The Subtle Sophistry of Watsons Sermons before Queen Mary · Sermon 2 (3 of 5)

p. 76Your falſe dealings therfore, being ſo playne as it is: I néede not to ſtand vponupon the opening of it any more, but onelyonly to deſire the reader to waight the matter, and he ſhall ſée, that the matter that you go about to proue: is not reſolued at all, either by the inſtitution of Chriſt, or by the figure of Melchiſedech. You muſt therefore alledge other Scriptures and authorities: before your matter can be ſufficiently proued.

p. 77Other Scriptures there be though not ſo plaine, WATSON Diuiſion. 2…yet they conteyne an argument to proue the ſame as this of Saint Paule. Non potestis participes eſſe menſae domini & menſae demoniorum. 1. Cor. 10.1 Cor 10Ye can not bee partakers of our Lordes table and the table of deuils. The worde (table) here is taken for the meate of the table. For men be not partakers of the materiall borde, but of the meate that is miniſtred vponupon the bord. Now the table of deuils is taken for that meat that is offered to Idols in which diuels did reigne, and therefore that meat was called in Greeke. Idolothyton, meat offered to Idols. Now this is certain by al good learning that in eueryevery cōpariſon there muſt nedes be a proportion & ſimilitude, wherin the things compared muſt agree, then whereas theſe two tables be compared in offering and eating, it muſt needes folow, that if the table of deuils be a verie ſacrifice made to deuils in dede, the table of our Lorde likewiſe muſt bee a ſacrifice, offered to our Lorde in deede. And if our Lordes table be a very ſacrifice made to him by vsus, then hauehave wee our purpoſe proued and confeſſed.

The like argument may be made of the worde (aultare) in ſaint Paule. Habemus altare de quo edere non habent poteſtatem, Hebr. 13.Heb 13qui tabernaculo de ſeruiunt. We hauehave an aultare, of which they may not eate that ſerue the tabernacle.

If aultare and ſacrifice be ſo annexed togither, that the one cannot bee without the other, then when ſaint Paule ſayeth, wee hauehave an aultare, ſpeaking alſo of the eating of that aultare, he muſt nedes meane the ſacrifice made vponupon the aultare: ſo that our ſacrament before we eate it, is alſo a ſacrifice.

For ſo doth Theophilactus take this place. Theophilact. ad Heb. Capit. 13.Et nos inquit obſeruationem habemus, haudtamen in eſculentes hiſce, ſed in ara ſiue in hoſtia illa incruenta & corpore vitam clargiente. And we alſo hauehave an obſeruation, yet not in theſe common meates, but in our aultare or vnbloudye ſacrifice, whiche giueth life to our bodyes.

Here we may ſee, that he meaneth by the aultare the p. 78vnbloudie ſacrifice of Chriſtes bodie, which being eaten of vsus corporally in the ſacrament giueth life to our bodyes.

Moreouer if tyme would ſerue me, I could make an argument of Daniels prophecie of the cōming of Antichriſt bicauſe he ſayth,Dani. 12. that in that tyme the continuall ſacrifice ſhall be by Antichriſt taken away, per tempus, tempora, & dimidium temporis, by the ſpace of three yeres and an halfe as many take it.

Whether this ſhall bee done all Chriſtendome ouer at one time, or in eueryevery particular region at diuers tymes, it is not certainely knowen to vsus, and therfore I will not certeynly determine it. But this is certaine, that Antichriſt can not take away the ſacrifice of Chriſt vponupon the croſſe, which was but once made, and ſhall neuer be iterate nor fruſtrate. Nor he can not take away the inward ſpirituall ſacrifice of mans heart, which then ſhal floriſh moſt of al in the elect. For why ſhould they then flie to the mountaines, (as the booke ſaith) but that for the vehemencie of the perſecution, they might more feruently doe ſpirituall ſacrifice to almightie God.

Therefore it foloweth that the ſacrifice of Chriſten men is ſuch an one, as may be taken away by Antichriſt, which in my iudgement can be nothing elſe, but the ſacrifice of the Maſſe, or elſe let them tell what other ſacrifice it is beſide the Maſſe.

Ye ſe nowe, what Scriptures I hauehave brought to proue the oblation of Chriſtes bodie in the Maſſe to be the ſacrifice of the Church and newe Teſtament, which hath beene aſſaulted many wayes of many men. But to the oppugnation of it they neuer yet to this houre alledged any one direct ſcripture nor doctor, nor good reaſon. They hauehave gone about it, and by tyranny in ſome places they hauehave preuailed for a tyme, but alwayes truth the daughter of tyme hath ouercommed.

p. 79For lack of plaine ſcriptures,CROWLEY you alledge ſuch as you ſay doe containe argumentes to prooue the popiſhe Maſſe to be a ſacrifice. &c. And firſt you begin with ſaint Paule, where he ſayth: Non potestis. &c. The Argument that you finde in this ſcripture,1. Cor. 10.1 Cor 10 is thus. If the table of deuils be a ſacrifice made to deuils in dede: then muſt the table of the Lord be a ſacrifice offered to the Lorde in déede. But the table of the deuils is ſo: Ergo, the Lordes table muſt néedes be ſo. And ſo is your purpoſe proued and confeſſed.

If you were in the diuinitie ſchoole, and ſhould in diſputation be put to proue the maior propoſition of this Argument:Watſons maior is not currant in the ſcholes. it woulde not ſlip away ſo ſmoothly as it did when you ſpake it in your ſermon. For it would be made plaine to you that you build this reaſon vponupon a falſe ſuppoſition. For where you ſuppoſe the table of Deuils, and the table of the Lorde to be compared in offering and eating: it would be proued to you by the ſayings of auncient wryters, that the compariſon is in the ſocietie of the eaters, with them at whoſe tables they eate.

Theophilactus whoſe iudgement you ſhould truſt in this place (for you make him you onelyonly ſtay,Theophi. in 1. Cor. 10.1 Cor 10 in that which you cite out of ſaint Paule to the Hebrues) vponupon theſe wordes of Paule. Nolo autem vos participes fieri Demoniorum, I woulde not that you ſhould be made partakers of y^e deuils: ſayth thus. Si enim myſticam mēſam participantes, Chriſto communicant, ei que vniuntur: Daemonum menſam participantes, Daemonibus haud dubiè communicant. If they that be partakers of the myſticall table, do communicate with Chriſt and be ioyned into one with him: without doubt ſuch as be partakers of the table of Deuils, do communicate with deuils. And vponupon the words that you cite, he ſayth. Ex ſolis nominibus probat, non eſse comedenda Idolis immolata. He doth by the names alone, proue that we ſhould not eate thoſe things that be offered to Idolles.

Here it is manifeſt,Wherein the tables be compared that Theophilactus vnderſtandeth ſaint Paule to make compariſon betwéene the table of Deuils, and the Lordes table: in the ſocietie of the partakers, with them at whoſe tables they be partakers. As they which be partakers at the Lordes table, do ſhewe themſelues thereby to be ioyned to the Lorde in ſocietie and vnitie: ſo they that be partakers at the p. 80Idols table, doe ſhew themſelues to be in ſocietie and vnitie with the Idols.

Chryſoſtome, wryting vponupon the ſame place: is of the ſame minde. And ſo are Ambroſe and Hierome. And to be ſhort. As many as hauehave written vponupon this place: doe vnderſtande ſaint Paule to meane of the ſocietie and vnitie, that the eaters hauehave with them, at whoſe table they do eate. And the argument that ſaint Paule vſeth, is à Contrarijs, of the contraries. And therfore ſome of the interpreters do compare the ſpéech that he vſeth here to that which our ſauiour Chriſt vſeth in the ſermon that hée made in the mount.Math. 6.Matt 6 Non poteſtis Deo ſeruire, & Mammoni. You can not ſerue God and Mammon. The argument therefore, that you would hauehave vsus thinke to be conteyned in this ſcripture: is verie farre from the meaning of the place that you ſay it is conteyned in.

No forme of reaſoning obſerued by Watſon.But what néede I to ſpend any time in diſprouing the parts of this Argument: ſéeing it is but a méere Cauillation, folowing no right forme of Argumentation. For this is an infallible rule in Logicke (as you knowe I am ſure) that of méere particulers, there can no neceſſarie conſequence folow. But the antecedents in this argument are méere particulers: Ergo, the concluſion can not neceſſarily folow thereof.

The like argument, you ſay, may be made, of the worde altare in ſaint Paule to the Hebrues, where he ſayth, Habemus altare. Hebr. 13.Heb 13&c. We hauehave an altare. &c. The argument that you ſay is conteyned in this place of ſcripture, is thus. If altare and ſacrifice can not be the one without the other, then ſaint Paule ſpeaking of eating the altare, muſt néedes meane, the eating of the ſacrifice made on the altare. But altare and ſacrifices are ſo annexed togither. &c. Ergo, Saint Paule ſpeaking of the eating of the altare, muſt néedes meane. &c. This argument is like the other, and therefore muſt be denied by the ſame rule. And ſo ſhall not this argument proue, that our Sacrament is a ſacrifice before it is eaten.

Theophilact. in Epiſt. adBut Theophilact. ſay you, doth ſo take this place. For he ſayth. Et nos inquit. &c. And we (ſayth ſaint Paule) hauehave an obſeruation. p. 81&c.Heb. 13.Heb 13 Either you felow ſome corrupted copie of Theophilacts Commentarie: or elſe you hauehave of purpoſe corrupted the place your ſelfe. For Iohannes Lonicerus, folowing an auncient Gréeke copie: hath trāſlated it thus. Nos inquit, obſeruationem habemus, verum haud eam quae ſit in huiuſmodi cibis, ſed ſuper altari, ſiue impoluta & immaculata hoſtia viuiſici corporis. We (ſayth Saint Paule) hauehave an obſeruation, but not that which is in ſuch maner of meates, but vponupon the altare, or the vndefiled and vnſpotted ſacrifice of the bodie that quickneth or giueth life. Here is no word that may ſignifie vnbloudie ſacrifice. Neither is there any place in this ſaying to conteyne an argument, to proue that the ſacrament is a ſacrifice before it is receyued. Neither doth Theophilactus take this place in any ſuch meaning. But he vnderſtandeth ſaint Paule to meane of the Communion of the bodie and bloud of Chriſt, when he ſayth. Habemus altare. &c. We hauehave an altare. &c. Which Communion Theophilact. calleth,Theophilactu meaning made plaine. the vndefiled and vnſpotted ſacrifice of the quickning bodie: folowing the cuſtome, that then was common among the fathers. That was to call the ſacramentes by the names of thoſe thinges whereof they were ſacraments. This obſeruation hauehave we that be Chriſtians, whereof the miniſters of the Tabernacle (that is to ſay, ſuch as beleue not in Chriſt, though they be Iewes) can not bée partakers. Yea though they ſhould be partakers of the outward obſeruation: yet could they not hauehave any part of that quickning bodie that Theophilact. ſpeaketh of, becauſe they remaine in incredulitie or vnbeliefe, as he ſayth afterwards in the ſame Chapter, where he ſpeaketh of the ſacrifice of thankeſgiuing for the bloud of Chriſt.

Here the Reader maye ſée that Theophilact. doeth in this place meane nothing leſſe, then ſuch an vnbloudy ſacrifice as you ſpeake of. But rather he may be vnderſtanded to meane of ſuch an vnbloudie ſacrifice as ſaint Auſten ſpeaketh of, when he ſaith thus. Tunc enim ordinem legittimum conſecrationis altaris cum gaudio celebramus: quando altaria cordis vel corporis noſtri, munda & pura, Auguſt ſer. de tempore.in conſpectu diuinae maiestatis offerrimus. Then doe we with ioy celebrate the lefull order of the conſecration of the altare: when we p. 82do in the preſence of God, offer the altare of our owne heart and bodie, cleane and pure.

Chryſoſtome alſo wryting vppon the ſame place: maye ſéeme to meane of the ſame ſacrifice. He writeth thus. Num enim & nos inquit, Paules wordes expounded by Chryſoſtōe.illa non cuſtodimus? Cuſtodimus enim & vehementius: ne que ipſis ſacerdotibus ex his quicquam dantes. Do not we (ſayth ſaint Paule) obſerue theſe things. Truely we doe obſerue them, and that more earneſtly, neither doe we giuegive any part therof to the prieſtes. Of what other ſacrifice can this be ſpoken, then thoſe that be offered vponupon the altars of our owne bodyes and hearts, that is, meditations and workes of obedience to God. Whereof we giuegive no part to our ſelues that be the prieſtes and offerers: but altogither to him that we offer this ſacrifice to, according to the order of offering that ſacrifice, the bloud whereof the highe Prieſt offered for ſinne, whereof the Prieſtes had no part for their fée, but all the whole was burnt with fire. For it is God alone that worketh in vsus both the good will,Phil. 2.Phil 2 and the performance thereof: and therefore, the whole prayſe is to be aſcribed to him, and no part to be giuen to vsus.

So farre off are theſe auncient fathers, from maintayning your carnall opinion, of the corporall eating of Chriſtes bodie in the ſacrament thereof. But if time would hauehave ſerued you, you could hauehave made an argument of Daniels prophecie. &c. Well, as time would ſuffer, you bungle vp a reaſon: and thus you ſay. Antichriſt can not take away the ſacrifice that Chriſt offered on the Croſſe, nor the inward ſacrifice of mans heart: wherefore it is the Maſſe that is the continuall ſacrifice,Watſon hath time ynough to proue his arguments. and muſt be taken away by Antichriſt. I denie your argument. Graunting you as much time for the proufe thereof, with the other two that go before: as you your ſelfe will take.

And becauſe you would hauehave vsus tell you, what other ſacrifice beſides the Maſſe, it is that Antichriſt may take away: I wil tell you what ſacrifice it is in my iudgement, and then let the indifferent reader be iudge betwixt my iudgement and yours.

In my iudgement, the contynuall ſacrifice that Antichriſt may take away from the Church of Chriſt: is that which ſaint p. 83Paule ſpeaketh of when he ſayth.Hebr. 12. What ſacrifice Antichriſt may take away.Heb 12 Per ipſum igitur offerrimus ſacrificium laudis ſemper Deo: hoc eſt fructum labiorum confitentium nomen eius. Through him therefore, we doe alwayes offer vntounto God, a ſacrifice of praiſe: that is, the fruit of thoſe lips, that doe confeſſe his name. This ſacrifice, hath Antichriſt of Rome taken away from the vniuerſall Church of Chriſt in taking vponupon himſelfe the title of vniuerſall head of the ſame Church, which tytle is due to Chriſt onelyonly, and in taking vponupon him the authoritie and power, to remitte and pardon ſinnes, which power belongeth to God onelyonly. The fruite of thoſe lips that confeſſe his name is taken away: when none may without perill of death, confeſſe that Chriſt onelyonly is the vniuerſall head of his Church: and that God onelyonly, in his ſonne Chriſt and for his ſake, doth fréely forgiue and pardon ſinnes. Thus you hauehave my iudgement of a ſacrifice contynuall, that may be taken away by Antichriſt: and yet is not your Popiſhe Maſſe.

The thrée yeres and halfe alſo, may well be applyed to the times, wherin the power of Rome hath taken away this ſacrifice by cruell perſecution: ſo that very few or none in all the knowne worlde, durſt offer this ſacrifice to God. Now let the indifferent reader be iudge betwéene your iudgement & mine, in this matter of a continuall ſacrifice, that may be taken away by Antichriſt.

But that Daniell ment there to prophecy, that Antichriſt ſhal take away the continuall ſacrifice: the text will not ſuffer me to thinke. For he ſayth thus. A tempore oblationis iugis ſacrificij, The meaning of Daniels prophecie.& poſitae abominationis deſolationis: dies mille ducenti non aginta. From the time of the taking away of the contynuall ſacrifice, and ſetting vp of the abhomination of deſolation, are a thouſand, two hundereth, foure ſcore and ten dayes. Which is the time, two times, and halfe a time that he ſpake of before.

The continuall ſacrifice of the temple, was fully ended and taken away by Chriſtes one oblation of hymſelfe:2. Theſs. 2.2 Thess 2 and the abhomination of deſolation, is ſet vp in the Church of Chriſt, the man of ſinne boaſting himſelfe to be God, as doth the Antichriſt of Rome, which ſetteth vp himſelfe aboue all that is called God, that is aboue all Princes and earthly Potentates. The ſpace p. 84therefore betwéene the ending of the ceremoniall ſacrifices, and Chriſtes comming to iudgement: may be a time, two times, and halfe a time. That is, a long time, twiſe ſo long a time, to the feruent deſire that Gods elect hauehave to ſée the ende: and but halfe a tyme, that is to ſay, a verie ſhort time in compariſon of that euerlaſting time, wherein they ſhall raigne with Chriſt in glorie incomparable.

Words that remayne ſealed.This my iudgement I ſubmit to the iudgement of the godly learned: til that time be ended, during which (as the Angell tolde Daniell) thoſe wordes of his muſt remaine ſealed.

Thus much hauehave I written, to let the reader ſée, what ſcriptures you hauehave brought to prooue the oblation of Chriſtes body in the Maſſe, to be the ſacrifice of the Church and newe teſtament. Which as you ſay, many hauehave aſſaulted and oppugned with ſuch direct ſcriptures & Doctours and good reaſons, that it is by them expugned, and can not be by you propugned. Not by tyrannicall power, but by ſimple and plaine preaching of the Goſpell: theſe men hauehave preuayled in many places, for a time. And Truth the daughter of Time: hath neuer ſuffered hir ſelfe to be altogither ouercome by Popiſhe tyranny.

WATSON Diuiſion. 27 Heb. 9. &. 10.Heb 9Some ſcriptures they abuſe, what they be, ye ſhal heare. They alledge ſaint Paule to the Hebrues. Semel oblatus eſt ad multorum exhaurienda peccata. Chriſt was once offered to take away the ſinnes of many. Vnica oblatione cōſumauit inaeternum ſanctificatos. With one oblation he hath perfited for euermore al that be ſanctified. Theſe be the ſcriptures they alledge againſt the Maſſe, and they ſay Chriſtes oblation is perfite, no man can offer Chriſt but himſelfe, which hee did but once, and neuer but once, as though we ſhould ſay, that Chriſt was crucified twiſe or often times.

To this obiection of theirs, wee aunſwere that Chriſt was neuer offred to the death for our redemption but once, and yet otherwiſe was he offered many times, both of himſelfe and of his creatures.

Daniell. 7.We reade in the prophet Daniell, that Aungels offered p. 85him in the ſight of his father. Luc. 3. Bernard. Ser. 3. de purificatione.Luke 3And alſo the bleſſed Virgin his mother offered him at hir purification, of which offering ſaint Bernard ſayth, Ista oblatio fratres ſatis delicata videtur, vbi tantum ſiſtitur domino, redimitur auibus & illico reportatur. Thys oblation brethren is very delicate, where he is onelyonly preſented to our Lorde, redeemed with birdes, and by and by brought home againe.

And therefore we aunſwere them, that their argument is of no ſtrength, to confute one truth by another, when both may be true, as to reaſon, Chriſt was but once offered vponupon the croſſe, Ergo he was not offered in the ſacrament. And we tell them, that they doe not conſider how Chriſt is offred three wayes of himſelfe, and alſo three wayes of man.

Firſt he offred himſelfe vponupon the croſſe really and corporally as I ſay as ſayth, Oblatus eſt quia voluit. Iſay. 50.Isa 50This is manifeſt ynough. And here their exclamations of ones ones hath very good place.

Secondly he offered himſelfe figuratiuely in the paſchall lambe. For the ſcripture ſayth, the lambe was ſlaine from the beginning of the worlde, Apo 13.and the fathers in the olde lawe in all their ſacrifices did offer Chriſt not in ſubſtaunce, but in figure, and ſo Chriſt offering the paſchall lambe at his ſupper, offered him ſelfe in figure.

Thirdly Chriſt offreth himſelfe in heauen really and ſo contynually, as the ſame Chapiter which they bring againſt the Maſſe doth teſtifie. Non in manifacta ſancta Ieſus introiuit, exemplaria verorum, Heb. 9.Heb 9ſed in ipſum coelum vt appareat nunc vultui Dei pro nobis. Ieſus entred not into a temple made with mans hand a figure of the truth, but into heauen, that he might appeare nowe to the countenaunce of God for vsus.

What is this appearing in the ſight of God for vsus, but an offering of himſelfe for vsus to pacifie the anger of God with vsus, to repreſent his woundes and all that he ſuffered for vsus, that we might be reconciled to God by him?

This is the true and perpetuall oblation of Chriſt in compariſon of this in heauen, the bloudy oblation vponupon p. 86the croſſe is but an Image, as S. Ambroſe ſayth: Hic vmbra, hic imago, Ambroſe offi. lib. 1. Capit. 48.illic veritas, vmbra in lege, imago in Euangelio, veritas in coelestibus: antè agnus offerebatur, vitulus: nunc Chriſtus offertur ſed offertur quaſi homo quaſi recipiens paſsionem, & offert ſe ipſe quaſi Sacerdos vt peccata nostra dimittat, hic in imagine, ibi in veritate, vbi apud patrem pro nobis quaſi aduocatus interuenit.

Here (in this worlde) there is a ſhadowe, here there is an ymage, there (in heauen) is truth, the ſhadowe in the law, the ymage in the Goſpell, the truth in heauen. Before a Lambe and Calfe were offered, now Chriſt is offered, but he is offered as man and receauing paſsion, and he offereth himſelfe as being a prieſt to take our ſinnes awaye, here in ymage, there in truth, where with the father as an aduocate he maketh interceſsion for vsus.

The ſame thing he wryteth alſo vponupon the .38. Pſalme. So that it is very plaine without al controuerſie, that Chriſt doth offer himſelfe now moſt perfitely in heauen for vsus, being our aduocate to the father face to face, & as ſaint Iohn ſayth. 1. Iohn. 2.1 John 2Ipſe eſt propitiatio pro peccatis nostris, he is a ſacrifice propitiatorie for our ſinnes, he ſayth not he was, but is, and after the moſt perfiteſt maner that can be, in reſpect whereof the very true and reall oblation for our redemption vponupon the croſſe, is an ymage.

So that by this we ſee by the plaine ſcripture, that Chriſt offered himſelfe three wayes, beſides the oblation of himſelf in his ſupper, which is the point we he about to declare.

And euen ſo is he offered of man three wayes likewiſe. Firſt figuratiuely, in the oblation of the olde teſtament.

When Abraham being about to offer his owne deare ſonne, and by Gods prouiſion offred in his ſtede a Ramme, and when Melchiſedech offered bread and wine, and the Iewes the paſcall lambe and their burnt offerings: what did they offer but Chriſt in figure, whoſe paſsion thoſe offerings did ſignifie? Which offerings did of themſelfe worke nothing inwardly, and therefore were called Iustitia carnis, the righteouſneſſe of the fleſhe, but by them they did proteſt p. 87their ſinne, and declared their fayth, of whome they looked to hauehave remiſsion.

Secondly, we offer Chriſt miſtically in our daylie ſacrifice of the Maſſe, where Chriſt is by his omnipotent power preſented to vsus in the ſacrament, and of vsus againe repreſented to his and our father, and his paſsion renewed, not by ſuffering of death againe, but after an vnbloudy maner, not for this ende, that we ſhould therby deſerue remiſſion of our ſinnes, but that by our fayth, deuotion, and this repreſentation of his paſsion we moſt humbly pray almightie God to applie vntounto vsus by Chriſt that remiſsion, which was purchaſed and deſerued by his paſsion before.

The hoſte of theſe two ſacrifices vponupon the croſſe and vponupon the aultar, is all one in ſubſtaunce, but the maner is dyuers, and the ende is dyuers, that by this meanes (as Chriſt himſelfe hath inſtituted) we might celebrate & make commemoration of his paſsion. This is onelyonly the ſacrifice of the prieſt by publicke miniſtration, but verily and in affection it is the ſacrifice of the whole Church, which euerye member of the Church doth vſe and frequent, no man doth impugne it, but he that profeſſeth open warre againſt the Church.

Thirdly Chriſt is offered by man ſpiritually onelyonly by the meditation of our minde, when we thinke and remember his paſsion, and in our deuout prayer beſeech God to ſhowe vsus mercy for it.

Thus eueryevery chriſten man and woman, in all places and times vppon the aultar his owne heart, ought to offer Chriſt to the father, after which ſort of ſpirituall oblation we be all both men and women, prieſtes and kings, being as ſaint Peter ſayth. Sacerdotium ſanctum, 1. Peter. 2.1 Pet 2offerentes ſpirituales hoſtias acceptabiles Deo per Ieſum Chriſtum. An holy prieſthood offering ſpirituall ſacrifices, acceptable to God by Ieſus Chriſt.

Now conſidering theſe three wayes, ſhall it be a good argument, to inculcate one way and to reiect the reſt? To alledge one member of a deuiſion, to the reiection of the p. 88other? This is the peculiar maner of the heretikes the enimies of Chriſt, as they did in the matter of the ſacrament, by the ſpirituall eating of Chriſt to confute and reiect the reall and corporall eating of Chriſts body in the ſacrament.

Such ſhiftes and fonde arguments they hauehave to ſeduce the vnlearned withall, which when they bee eſpyed and detected they appeare as they be Deuilliſhe and pernycious Sophiſtrie.

CROWLEY.Whereas you go about to perſwade your hearers, that we abuſe the wordes of ſaint Paule to the Hebrues: your anſwere that you make to our obiection, doth affirme that we do vſe thoſe ſcriptures aright.Hebrues. .9. Watſon confirmeth our allegation of y^e ſcriptures. For to what ende hath any of vsus alleged them, other then to proue, that Chriſt was but once offered for the redemption of mans ſinnes: and that therfore he is not offered for ſinnes in your popiſhe Maſſe.

Theſe be the ſcriptures (ſay you) that they alledge agaynſt the Maſſe: as though thoſe ſcriptures were of no weight in compariſon of thoſe that you hauehave to alledge for the Maſſe. Or elſe that they were wreſted ſo farre out of ſquare: that all the world might ſée, that they make nothing for the purpoſe. But that the reader may ſée, that theſe ſcriptures, ſo alledged as they be by vsus againſt the Maſſe, be of ſome force to proue that which we would proue by them: I will vponupon theſe ſcriptures and your anſwere, forme this reaſon or argument.An argumēt for watſon to aunſwere. Whatſoeuer action is but once done, is not done often or eueryevery day. But Chriſt is but once offered for ſinne. Ergo, he is not offered often or euerye day for ſinne. Diſproue this argument if you can.

You would make your hearers beleue, that we go about to confute one truth by another. But I truſt to cauſe the reader to ſée: that you confirme one lye by another. We graunt that it is true, that Chriſt was offered but once for ſinne: and that that once muſt néedes be by ſhedding of his bloud.Rom. 6. Hebr. 9.Rom 6Heb 9 For as ſaint Paule fayth. Stipendium peccati mors. The rewarde of ſinne is death. He therefore that ſhould take away ſinne muſt die. And without the effuſion of bloud, there is no forgiueneſſe of ſinnes. Therefore p. 89Chriſt that ſhould purchaſe forgiueneſſe of ſinnes: muſt néedes hauehave his bloud ſhed, according to the figures of the olde lawe, which did all preach the ſhedding of the bloud of him that ſhould purge vsus, and make vsus cleane from ſinne.

We do not by the affirming of this truth: denie any other truth. But if there be any that will ſay, that Chriſt is offered for ſinne any oftner then once, or any otherwyſe then by death and the ſhedding of his bloud: then doe we alledge this truth (grounded vponupon the ſcriptures, and confeſſed by you) agaynſt that falſehoode affirmed by ſuch as ſay that Chriſt is offered for ſinne oftner then once, or any otherwiſe then by death, and the ſhedding of his bloud.

If you can finde any imperfection in Chriſtes one oblation once offered: then blame vsus, for that we ſay it is perfite.None can offer Chriſt but himſelfe And if you can finde any man or other creature, that is able to offer Chriſt for ſinne: then blame vsus, for that we ſay, that none can offer him for ſinne but himſelfe.

But you hauehave found in Daniell the Prophet:Daniel. 7. Lucae. 2.Dan 7 that the aungels offered Chriſt to his father. And in Luke, that his mother offered him at hir purification. You ſhould hauehave alleged Hieroms expoſition of Daniels words,watſons learning and wiſedome ſhewed. as you hauehave done Bernarde for the other: and then men might hauehave taken you for ſuch one, as you by alledging this place, for this purpoſe, do ſhew your ſelfe to be. That is neyther learned nor wiſe. Saint Hierome ſayth thus. Totum quod dicitur, oblatum eum omnipotenti Deo, & accepiſse poteſtatem, & honorem & regnum: iuxta illud Apoſtoli accipiendum eſt. Qui cum in forma dei eſset. &c. All that which is ſayde, that he was offered to the almightie God, and that he receyued power and honour, and a kingdome:Philip. 2.Phil 2 muſt be taken according to the ſaying of the Apoſtle. Which beyng in the forme of God: he thought it no robbery to be equall with God. &c.

What ſhameleſſe beaſt would ſaye, that Daniell ſawe the Angels offer Chriſt in ſacrifice to his father:watſon was deepe in his oblations. becauſe the text ſayth. Et in conſpectu eius obtulerunt eum. And they preſented hym before him. But you were ſo farre in your oblations: that you could not remember that Offero hath any other ſignification, then p. 90to offer ſacrifice. Thoſe thouſandes therefore, that Daniell ſawe attending vponupon the auncient iudge, muſt néedes make a ſacrifice of Chriſt: becauſe they preſented him before that iudge.

And the virgine Mary bicauſe ſhe preſented hir ſonne Ieſus in the temple, according to y^e law of Moſes: ſhe muſt néedes be ſayd to offer him in ſacrifice.Leuit. 12.Lev 12 The lawe did not require that the firſt begotten ſonne ſhould be offred in ſacrifice: but that there ſhould be a ſacrifice offered for him. The virgine Marie therefore comming to the temple to do for hir firſt borne ſonne according to the law: did offer that offering that the law did require. The Euangeliſt ſaint Luke, who wryteth the Hyſtorye, ſayth that they brought Ieſus to Ieruſalem, vt ſisterent eum Domino, to ſet him before the Lord, or to make him appeare before the Lorde.

Bernard. Sermone. 3. De purificae.If Bernarde and you can proue that Sisto, doth ſignifie to offer in ſacrifice: then will I graunt you, that Chriſt was offered by his mother as a ſacrifice. But Bernarde himſelfe doth in the ſame place that you cite, expound his owne meaning better then you will vnderſtand him, when he ſayth. Offer filium tuum virgo ſacrata, & benedictum fructum ventris tui domino repraeſenta. Offer thy ſonne (O holy virgine) and ſhewe forth vntounto the Lorde, the bleſſed fruit of thy wombe. Here it appeareth, that in this place Bernard doth by offering vnderſtand repreſenting, or ſhewing forth. Yea,Bernards meaning made plaine by his owne wordes. the very words that you cite, do declare Bernards meaning to be other then you would hauehave it ſéeme to be. For he ſayth. Tantum ſistitur Domino. He is onelyonly ſet forth or repreſented to the lord.

And therfore we aunſwere you, that our arguments are to ſtrong for you to confute, by telling vsus that Chriſt is offered thrée wayes of himſelfe, and thrée wayes of man. For we know that he was neuer offered for ſinne, mo wayes then one. But let vsus ſee how you proue theſe ſix maners of offering Chriſt. Firſt he offered himſelfe vponupon the Croſſe, you ſay (and that truly) and you proue it by the ſaying of Eſay.Eſay. 53.Isa 53 Oblatus eſt, quia voluit. He was offered becauſe he was willing ſo to be. In the ſame Chapter is a place which ſome of vsus hauehave alleaged againſt the ſacrifice of your Maſſe: and I thinke will not be eaſily aunſwered of you. Which is this. Liuore eius ſanati ſumus. By his ſtripes or bruſes, are we p. 91made hole. Out of which wordes I reaſon thus. Whatſoeuer wound is thorowly cured and made hole:An argum… agaynſt th… ſacrifice of the Maſſe néedeth no further playſtering. But the wound that ſinne gaue vsus, is thorowly healed by that once offering of himſelfe that Eſay ſpeaketh of: Ergo it is ſuperfluous to hauehave any other ſacrifice to cure that wound. &c

Secondly, Chriſt offered himſelfe in figure, when he offered the Paſcall Lambe. And this you proue by the .xiij. of ſaint Iohns Reuelations.Apoc. 13.Rev 13 The Lambe that was ſlaine from the beginning of the worlde. Here is no abuſing of Scriptures: when the text hath relation to a thing done two thouſand yeares before the Paſcall lambe and other ſacrifices were inſtituted, is reſtrained to proue, that the thing that it hath relation to, was done by that Paſcall Lambe and other ſacrifices, inſtituted by the lawe that was ordeyned ſo many yeares after.

When promiſe was made to the firſt man, that the ſéede of the woman ſhould breake the ſerpents heade,How Chri… hath bene ſlaine from the beginning. and that promiſe was beleued of them to whome it was made: then was the Lambe Chriſt ſlaine vntounto them that beleued the promiſe, and ſo hath hée bene to as many as hauehave hitherto beleued that promiſe. And the memorie of this promiſe hath bene kept, by the Paſcall Lambe and other ſacrifices: and the maner of the fulfilling of it, plainly paynted out, to ſuch as could conſider them with a ſpirituall eye. But the offering of the Paſcall Lambe and other ſacrifices, was not inſtituted, that the offerers might thereby offer vp Chriſt figuratiuely: but to kéepe in memory, the promiſe, and to ſet forth before their ſenſes, the maner of y^e fulfilling of the promiſe, when the time of fulfilling the ſame ſhould come.

The Paſcall alſo, had one ſpeciall vſe: which was to kéepe in minde, the wonderfull deliueraunce that God wrought in Egypt, as it appeareth in Exodi. Where it is written thus. Cum dixerint filij veſtri: quae eſt iſta Religio? Dicetis eis. Exod. 12. The ſpeciall vſe of the Paſſouer.Exod 12Victima tranſitus domini eſt: quando tranſiuit ſuper domos filiorum Iſrael in Egipto, percutiens Egiptios, & domos noſtras liberans. When your children ſhall ſaye, what is this Religion? you ſhall ſay vntounto them. It is the ſacrifice or ſlaine offering, of the Lordes paſſing by: when in Egypt he paſſed ouer the houſes of the children of Iſraell, and ſlue the p. 92Egyptians, and deliuered our houſes.

Auguſt. de Verbis Apoſtoli. ſermo. 6.And ſaint Auſten ſheweth a nother vſe of the olde Paſchall: which is to ſignifie the death of Chriſt, by ſlaying of the Lambe, and our emendement of life, by the eating of it with vnleauened bread. His wordes be theſe. Celebrabatur Paſcha in veteri populo, ſicut noſtis, occiſione Agni cum Azymis: vbi occiſio ouis, Chriſtum ſignificat, Azyma autem, nouam vitam. Hoc eſt, ſine vetuſtate fermenti. The Paſouer was in the olde people, celebrated, as you know, in the killing of a Lambe with vnleauened breade: where the killing of the ſhéepe, doth ſignifie Chriſt, and the vnleauened bread, a newe lyfe, that is without the oldneſſe of leauen. And a little after he ſaith. Venit verum Paſcha, immolatur Chriſtus, tranſitum facit à morte ad vitam. Trāſitus enim interpretatur hebraice Paſcha. The true Paſſouer is come, Chriſt is offered vp, he paſſeth from death to life. For Paſchal in the Hebrue, is interpreted, paſſing by, or paſſing ouer.

Here is no worde of the offering of Chriſt figuratiuely in the olde Paſchall: but when Chriſt paſſed from death to life, then he was offered, ſayth ſaint Auſten. Wherfore I conclude. That Chriſt did not offer himſelfe figuratiuely in the olde Paſchall, neyther did the fathers of the olde lawe, offer him in their ſacrifices. But as all the faythfull fathers that beléeued the promiſe, did offer paſſouer and other ſacrifices, thereby to ſhewe their due obedience to the lawe of God,Why Chriſt would eate Paſſouer. by which thoſe things were commaunded to be done, truſting y^t when the time ſhould be fulfilled, God would performe his promiſe: ſo did Chriſt obſerue al y^e points of the law, abſolutely, that being frée from the curſſe of the lawe, he might delyuer from that curſſe, thoſe that were vnderunder it.

Thirdly, Chriſt offereth himſelfe in heauen, really, and ſo continually: as the ſame Chapiter that we bring againſt the Maſſe doth teſtifie (ſay you) Non in manufacta. &c. Ieſus entred not into a temple made with handes. &c. It ſéemeth that you hauehave learned ſome painters diuinitie:Painters diuinitie. where you hauehave ſéene Chriſt repreſenting his woundes to God his father, to mooue him to hauehave compaſſion vpō vsus, for whoſe cauſe he hath ſuffred thoſe wounds.

That which you gather of this place of ſaint Paule: doth ſhewe you to be very nigh a daungerous errour, if you be not already p. 93fallen into it. That is the errour of the Anthropomorphits, which ſuppoſed God to be as a man:Watſon v… nigh a da… gerous e… not onelyonly in bodily ſhape, but alſo in humane affections. As though a thing once done coulde not be preſent with him, both before and after it is done for euer: but muſt be ſtil preſented before him to mooue his affections by the ſight therof, which otherwiſe would forget it, as a man doth. How you can auoid this, I can not ſée: affirming (as you do) that Chriſt is entered into heauen, to offer himſelfe for vsus. &c.

We hauehave learned, both by the ſcriptures, and alſo by the auncient wryters: that there is with God neyther time to come, nor time paſt, but all preſent. The woundes of Chriſt were preſent in his ſight before Adam was made: and ſo are they nowe and ſhall be for euer. Chriſt néedeth not therefore, perpetually to ſtande repreſenting hys woundes,Epheſi. 1. that we might be reconciled by him: for as many as ſhal be reconciled to God by Chriſt, were before the foundations of the worlde were layd, reconciled to him in Chriſt, and doe and ſhall remaine reconciled for euer.

God had appointed a time, wherein Chriſt ſhould worke the worke of our reconciliation, which time is now paſt with vsus, but ſtill preſent with him: and he hath alſo appointed a time wherein we that be by him reconcyled, ſhall enioy the fruit of that reconciliation, that is euerlaſting glorie in his kingdome, which with vsus is yet to come, but with him it is already preſent. In y^e meane ſeaſon,Hebr. 10.Heb 10 Chriſt hauing offered one oblation for ſinne (as Saint Paule ſayth) doth for euer ſit at the right hande of God: from thenceforth tarying tyll his enimies be made his footeſtoole. For by one oblation he hath made perſite for euer: thoſe that be ſanctified. That is, thoſe which be made holy by the ſpirit of adoption:Rom. 8.Rom 8 whereby they cry vntounto God, Abba father.

But you hauehave founde ſaint Ambroſe, Ambro. li. 1. Officio. Ca. 48 & in Pſal. 38.Ps 38in two places of hys workes, to be of your minde: and to accompt the ſacrifice that Chriſt made vponupon the croſſe, to be but an ymage of a ſacrifice, in compariſon of that which he maketh perpetually in heauen. If Ambroſe were nowe lyuing, and did knowe of your doing: he could not thinke well of you, that would make him a maintayner of your fond opinion, of Chriſtes perpetuall offering of himſelfe, drawing his wordes ſo farre from his meaning.

p. 94By occaſion of the wordes of the Prophet Dauid, where he ſayth.Pſalm. 38.Ps 38 Notum fac mihi Domine. &c. Lorde, let me know mine ende, and what the number of my dayes is, that I may know what it is that I lack: ſaint Ambroſe doth note, that the ende which the Prophet doth deſire to know, is that day wherein eueryevery one ſhall riſe out of the earth in his order, wherein our perfection doth begin. Here therefore (ſayth Ambroſe) that is in this mortall ſtate: there is a let or impediment, there is infirmitie, euen in ſuch as be perfite, but there (that is in the lyfe to come) there is full perfection. Therefore, he deſireth to knowe, what dayes of eternall lyfe, are yet remayning, not what dayes be paſt. That he may know what he himſelfe lacketh, what the lande of promiſe is, which bringeth forth contynuall fruites, what maner dwellings, the firſt, ſecond, and thirde dwelling are wyth the father, wherein eueryevery man doth reſt according to his worthyneſſe. We therefore (ſayth he) muſt deſire thoſe things wherein perfection is, wherein the truth is. Hic vmbra, hic Imago, illic veritas. &c. Here is the ſhadow, here is the ymage, there is the truth. And ſo forth, as you hauehave cyted. But to the ende of thoſe wordes that you rehearſe:Ambroſe openeth his owne meaning. he addeth a ſentence that doth make his meaning more playne. Hic ergo in imagine ambulamus, in imagine videmus: illic facie ad faciem, vbi plena perfectio, quia perfectio omnis in veritate. Here therefore (ſayth Ambroſe) we walke in an ymage, we ſée in an Image: then we ſhall ſée face to face, where there is full perfection, bicauſe all perfection is in truth.

Who would thinke that any man of learning, coulde be ſo blynded, as to vnderſtand theſe wordes of Ambroſe as you doe? His whole purpoſe is to declare, that in this mortall ſtate: there can be no perfection in any thing. But the moſt perfite things that be here: are but as ymages are in compariſon of thoſe things whereof they be ymages. Yea, the mediation of Chriſt betwixt God and man: was not without imperfection, in the ymage and outwarde ſhewe thereof. For he ſuffered (ſayth Ambroſe) as a man, and as one worthyly condemned to die. And he offered himſelfe as a prieſt doth offer ſacrifice: to releaſe vsus of our ſinnes. Here (that is, in the mortall ſtate) he walked in an ymage. But p. 95there (that is in the immortall ſtate) he walketh in the truth. That is, a verie Aduocate, without any outward ſhew or ymage of one that ſhould not be able to bring to paſſe that which he hath taken in hande: that is the reſtoring of man to the fauour of God agayne.

According to this meaning doth Ambroſe wryte vponupon the Pſalme that you name. Aſcende ergo in coelum: Ambroſe i… Pſalm. 38.Ps 38& videbis illa quorum vmbra hic erat, vel Imago. &c. Clime vp into heauen therefore (O thou man) and thou ſhalt ſée thoſe things, the ſhadowe or ymage whereof was here. Thou ſhalt ſée, not in part, nor in a darke ſpéeche: but in perfection. Not vnderunder a couering: but in the light. Thou ſhalt ſée that prieſt, which is a prieſt in déede, euerlaſting and continuall: whoſe ymages thou didſt ſée here, Peter, Paule, Iohn, Iames, Mathew, Thomas. Thou ſhalt ſee him a perfite man now, not in an ymage, but in power.

And to put all men out of doubt, that Ambroſe meaneth not to maintaine your madde aſſertion, of a perpetual oblation made by Chriſt in ſuch ſort as you imagine. I will let the reader ſée what he wryteth vponupon the ſame place to the Hebrues that you do alledge. Si ſemel oblatus non ſufficeret: &c. Hebr. 9.Heb 9If he had not bene able by being once offered, to take away the ſinnes of all that beléeue in him: he muſt hauehave ſuffered oftentimes, ſince the beginning of the worlde. For the auoyding whereof: he did once ſuffer in the ende of the worlde, to conſume vtterly, the ſinnes of many. And why of many and not of all? Becauſe all doe not beléeue. &c. Here it is manifeſt, that Ambroſe ſuppoſed that the ſinnes of all the faithfull, were cleane conſumed, by that one oblation that Chriſt offered once for all.

So that it is playne without all controuerſie: that Ambroſe minded not to teache that Chriſt doth continually offer himſelfe a ſacrifice to his father for vsus: but that the mortall ſtate in thys worlde, is in compariſon of the immortall ſtate in heauen, but euen as an ymage is, in compariſon of the thing that it doth repreſent. As for the place that you cite out of ſaint Iohns Epiſtle: is aunſwered by that which you your ſelfe hauehave ſayde of the firſt way of Chriſts offering of himſelfe. For you ſay that y^t was done p. 96really, and corporally: and that our exclamations of once, once, hauehave very good place there. I am ſure you do not thinke, that this moſt perfite maner of offring that you ſpeak of here (wherof you ſay the firſt was but an ymage) ſhould be other then real & corporal. And then how ſerueth our exclamatiō of once, once, in y^e firſt: vnleſſe it doe vtterly exclude this laſt, y^t you doe ſo greatly extoll?

I know, that ſaint Iohn hath ſayde Aduocatum habemus apud Patrem, Ieſum Chriſtum iuſtum: & ipſe eſt propitiatio pro peccatis nostris. We hauehave an Aduocate with the father, which is Ieſus Chriſt the righteous: & he is the propitiatorie ſacrifice for our ſinnes. He ſayth not, he was (ſay you) but he is. I thinke the Diuines of your owne ſort:was and ſhall hauehave no place in God. doe lament to ſée you take holde of ſo ſlender a ſtay as this, to kéepe you from falling. For what Diuine knoweth not: that was, and ſhall, hauehave no place in Gods doings, when men will ſpeake properly of him and his doings? God in himſelfe is alwayes that, which with vsus, and in our maner of ſpéeche, he is ſayde to hauehave bene, or ſhall be. It would hauehave done well, if you could hauehave cyted but one wryter, eyther auncient or newe: that vnderſtandeth this place as you doe. But becauſe there is none to be cyted: you ſlip it ouer, with, ſo by this. &c. But that the reader may ſée how worthy of credite you be: I wil let him ſée the iudgement of the auncient Grecians, gathered by one that you hauehave in theſe Sermons cyted for your purpoſe more then once. Oecumenius vponupon this place ſayth thus. Aduocatmm verò dicit eum: qui Patrem pro nobis precatur ſiue flectit. Humano autem modo, & diſpenſatione quadam haec dicta ſunt: quemadmodum & illud, Filius nihil poteſt facere à ſe ipſo. Haec enim dicit: ne Deo aduerſari videatur. Nam quod etiam filius haberet poteſtatem remittendi peccata: oſtenderat in Paralytico. Sed & diſcipulis dando vt peccata dimitterent: Iohn. 5. Math. 9. Iohn. 20.John 5Matt 9John 20oſtendit, quod ſua poteſtate hoc tribueret. Verum, vt diximus, aut diſpenſatoriè hoc dicit nunc Apostolus: aut oſtendens eandem filij cum patre naturam, eandem que potentiam. Et quòd quicquid faceret vna trium ſanctarum perſonarum: commune eſſet & reliquis. He calleth him an Aduocate: which doth entreate the father for vsus,Chriſt called an Aduocate by diſpenſation. or cauſe him to relent. But theſe wordes are ſpoken after the maner of men, and by a certaine diſpenſation: euen as is this. The ſonne can doe nothing of himſelf: Theſe p. 97wordes he ſpeaketh: leaſt he ſhould ſéeme to be againſt God. For he had already ſhewed in the man that was ſick of a palſey: that the ſonne alſo, had power to forgiue ſinnes. Alſo in gyuing hys Diſciples power to forgiue ſinnes: he ſhewed that he did by his owne power graunt that. But as I hauehave ſayde, the Apoſtle doth ſpeake this nowe, eyther by diſpenſation: or elſe to ſhewe that the nature and power of the ſonne, is all one and the ſame with the father. And that whatſoeuer thing one of the thrée holy perſons ſhould doe: the ſame ſhould be common to the reſt.

By this we may ſee: that you hauehave wreſted the plaine ſcriptures, to proue the thrée folde offering of Chriſt, beſide the oblation of himſelf in his ſupper, which is the point that you go about to declare. We deny not that Chriſt is our aduocate, and ſacrifice propitiatorie for our ſinnes: but we confeſſe, that he is, hath bene, and ſhall be ſo for euer,The act of mediation once done. extending the vertue & force of his death and bloudſhedding, to all the faythfull that eyther hauehave béene, or ſhall be, betwéene the firſt man and the laſt. But the action of oblation, is but one and once done vponupon the croſſe, when he ſayd Conſummatum eſt. It is finiſhed.

As for the thrée wayes that you ſay Chriſt is offered by man: are not worth the weighing. Figuratiuely (you ſaye) Chriſt is offered in the oblation of the olde Teſtament. Here, was, would hauehave ſerued better then, is. And yet he was not then offered: as I hauehave ſhewed in that which I hauehave aunſwered to the ſeconde way of Chriſtes offering himſelfe.

In your Maſſe, you ſay, you offer him myſtically. I might conclude, that therefore you do not offer him, really and corporally: and ſo ſet you againſt your ſelfe. For you hauehave ſayd oftentimes in theſe your two ſermons: that you receiue and offer chriſt in your Maſſe, really, corporally, and naturally. But you wil vnderſtand by myſtically, as you doe by ſacramentally: and ſaye that myſtically, is verily, and really. For you hauehave learned of Gracians gloſe to ſay: Statuimus: id eſt. Abrogamus. We decrée,Diſtinction, Myſticall can not be reall. &c. that is, we do abrogate: you may giuegive to wordes what ſignification you luſt. But ſuch as be learned in the tongues, doe knowe that myſticall, can not ſignifie, reall, naturall and corporall.

A number of things (you ſay) are done in your Maſſe. That p. 98is to ſay, Chriſt is by his omnipotent power preſented to you: and of you, to his and your father. His paſſion is renewed: and the remiſſion that was purchaſed and deſerued thereby, humbly prayed for to God, that the ſame may be applyed vntounto you by Chriſt. &c. Becauſe all this is but your bare aſſertion without proofe, either by authoritie or reaſon: It ſhall ſuffice that I aunſwere as ſaint Hierome doth in like caſe.Hiero. in Mat. 23.Matt 23 Hoc quia de ſcripturis. &c Becauſe this thing hath none authoritie of the ſcripture: it is as eaſily contemned as allowed.

But here I muſt tell you, that in one point, you diſcent from many of your ſort: which ſay that the maſſing prieſt doth by his maſſe apply the paſſion of Chriſt to them that he ſayth Maſſe for. And you do but ioyne it with your fayth and deuotion in making humble prayer to God, that it would pleaſe him to applye to you the remiſſion that Chriſt hath deſerued by his paſſion.

1. Peter. 2.1 Pet 2To proue the third way that men offer Chriſt, which is (ſay you) by the meditation of the minde. &c. You alledge the ſaying of Peter. Sacerdotium Sanctum. &c. How well theſe wordes of Peter do ſerue to proue your offering of Chriſt onelyonly by meditation of minde: ſhal eaſily appeare to ſuch as will reade the reſt of that Chapter.Spirituall ſacrifices. They ſhall finde that the ſpirituall ſacrifices that Peter ſpeaketh of there: are a godly and honeſt lyfe, full of good workes, and not ſuch idle meditations as you ymagine.

Now, ſéeing that you hauehave deuided the offering vp of Chriſt into ſo many members, and hauehave proued but one: ſhall it not be a good argument to inculcate one & reiect the reſt? This is the peculiar maner of y^e Papiſts, the profeſſed enimies of Chriſt, euen as they doe in teaching the reall and corporall eating of Chriſtes bodie in the ſacrament: ſo in this matter of the ſacrificeing and offering of Chriſt, to imagine a multitude of members, where in déede there is but one. And by ſuch ſubtile ſhiftes: they do ſeduce the vnlearned. But when they be eſpyed and detected: they appeare (as theſe of yours do) euen as they be: deuiliſh and pernicious Sophiſtrie.

WATSON.Furthermore, if any man as yet doth ſtand in doubt p. 99whether men lawfully offer Chriſt to the father or no: Diuiſion. 28let him call to remembraunce what I hauehave ſayde before out of Dioniſius Areopagita, Dioniſius Areopa. ſpeculat. cap. 3.where the Biſhop (as he ſayth) doth excuſe himſelfe that he offereth the hoſt of our ſaluation, alledging that Chriſt did ſo commaund to be done, ſaying, do this in my remembrance.

Let him alſo remember the ſaying of the counſell at Nece. Concilium Nicenum.That the Lambe of God that taketh away the ſinnes of the worlde, is offered of the Prieſtes, not after a bloudy maner.

Saint Auguſtine ſayth. Per hoc ſacrificium (in ſorma ſerui) & ſacerdos eſt, ipſe offerens, ipſe & oblatio, cuius rei ſacramentum, Auguſt. de ciuit libro. 10. Capit. 20.quotidianum eſse voluit eccleſiae ſacrificium, cum ipſius corporis ipſe ſic caput, & ipſius capitis ipſa ſit corpus, tam ipſa per ipſum quam ipſe per ipſam ſuetus offerri. By this ſacrifice (in the forme of a ſeruaunt) Chriſt is a prieſt, being himſelfe both the offerer and the oblation, of which oblation hee woulde the daylye ſacrifice of the Church ſhould be a ſacrament, and ſeeyng he is the heade of that body, and the Church is the body of that head, aſwell the Church by Chriſt, as Chriſt by the Church is accuſtomed to be offered.

A notable place reſoluing diuerſe doubtes, declaring that the dayly ſacrifice of the Church which is the Maſſe, is a ſacrament of Chriſtes paſsion repreſenting the ſame, and further that Chriſt offering himſelfe vponupon the Croſſe, did alſo in himſelfe offer his miſticall bodie the Church, and thirdly that the church Chriſts body doth not only once or twiſe, but is accuſtomed to offer Chriſt hir head to God in hir dayly ſacrifice.

Heare yet a place of Saint Auguſtine as plaine as this. Heberi in victimis pecorum prophetiam celebrabant futurae victimae quam Chriſtus obtulit vnde iam Chriſtiani peracti eiuſdem ſacrificij, Auguſt. contra. Fauſtum lib. 20. cap. 18.memoriam celebrant, ſacro ſancta oblatione & perticipatione corporis & ſanguinis Chriſti. The Iewes in their ſacrifices of beaſtes, did celebrate the prophecie of the ſacrifice to come which Chriſt offred. The Chriſten men nowe doe celebrate the memorie of the p. 100ſame ſacrifice of Chriſt that is paſt by the moſt holy oblation and perticipation of Chriſtes body and bloud.

Marke howe that he ſayeth chriſten men celebrate the memory of Chriſtes paſsion, wherewithall? euen by the offeryng of the ſame body that ſuffered paſsion. I nede ſaye no more for this poynt, that men doe and did vſe from the beginning, to offer Chriſt to the father.

CROWLEY. Auguſt. de Ciuitate Dei. Lib. 10 cap. 20.The wordes that you cite out of Dioniſius, and the Councell at Nice: are ſufficiently anſwered in the places where you alledged them. Concerning the place that you cite out of Auſten: you know how much thoſe bookes De Ciuitate Dei, hauehave bene corrupted, and what great trauaile and paynes Lodouicus Viues tooke in conferring of diuers copies, that thereby he might (as much as it was poſſible) ſet forth the worke of Auſten in ſuch ſort as he wrote it. VponUpon theſe wordes Cum ipſius corporis, ipſe ſit caput: he noteth, that in the bookes that he found in Colene and Bruges, it is written thus. Quae cum ipſius capitis corpus ſit: ſe ipſam per ipſum dicit offerre. Which Church being the bodie of that head: ſayth that ſhe doth through him offer vp hir ſelfe. And in another Copie alſo, he found it euen ſo: ſauing y^t in the place of dicit, it was written diſcit, ſo that the ſentence is thus. Which Church being the body of that head:Watſon will folow the moſt vnlikely doth learne by him to offer vp hir ſelfe. Whatſoeuer you thinke of this diuerſitie of readings: I thinke that all the learned and wiſe that be trauayled in Auſtens workes, will think either of theſe readings, to be more like to be Auſtens, then that which you folow. And then hath Auſten ſayd thus. By this (being in the forme of a ſeruaunt) he is a prieſt, he himſelfe offering, and beyng the oblation. The ſacrament whereof, he would hauehave the dayly ſacrifice of the Church to be. Which being the bodie of that heade: doth ſay that ſhe offereth vp hir ſelfe through him. Or learneth by him to offer vp hir ſelfe.

Nowe, what do theſe wordes of Auſten make for your purpoſe? That is to proue that the Maſſe is y^e ſacrifice of the Church, and that Chriſt is offered therein. That Chriſt offered himſelfe no man doubteth: and ſo he was both Prieſt and ſacrifice. And p. 101that the Church hath learned of him to offer hir ſelfe. Or ſayth, that ſhe doth through him offer hir ſelfe: no man will denie. And that this dayly ſacrifice of the Church, wherein ſhe offereth hir ſelfe, is a ſacrament of Chriſtes offering of himſelfe: eueryevery man will graunt. For as Chriſt offered himſelfe: ſo doth the Church offer hir ſelfe, being both prieſt and ſacrifice.

Here is your notable place, that reſolueth ſo many doubtes. It were beſt for you, firſt to be out of doubt of the reading: and to be ſure, that this which you folowe is not agaynſt that which the ſame Auſten wryteth in other places of his workes,Auguſt. lib. 3. de Trinitate. and agaynſt the holy ſcriptures. For in ſuch caſe Auſten deſireth no credite.

The other matter that you alledge out of Auſten, may eaſily be graunted, and yet your concluſion neuer the latter denied.Auguſt. cont. Fauſt. Li. 20. Capit. 18. Auguſt. ad Bonif. Epi. 23. Chryſoſt. ad Heb. homi. 17. For who will not confeſſe that Chriſtians doe celebrate the remembraunce of Chriſtes ſacrifice: when they be partakers of the holy Communion of his bodie and bloud? And who will denie, that the fathers vſed to call that holy ſacrament by the name of ſacrifice or oblation, becauſe it is the ſacrament and remembraunce of that ſacrifice that Chriſt offered once for all. I néede not therefore to ſay any more of this poynt. For it is manyfeſt: that men neyther do, did, nor coulde at any tyme, offer Chriſt to his father. He onelyonly was found worthy to offer a ſacrifice to take away ſinne. And becauſe no man can offer a greater ſacrifice then himſelfe: our ſauiour Chriſt hath offered himſelfe once for all, and remayneth a Prieſt for euer. So that his one ſacrifice endureth for euer: being in it ſelfe infinite, and ſhall neuer be conſumed. But as ſaint Auguſtine ſayth. Tibi hodie Chriſtus eſt, De verbis domini ſecund. Lucam. ſer. 28.tibi quotidiè reſurgit. Thou haſt Chriſt this daye: he ariſeth for thée eueryevery day.

They ſay the ſacrifice of the Maſſe diminiſheth and taketh away the glorie of Chriſt, they ſay ſo, but proue it not.WATSON Diuiſion. 29

But in very dede, nothing doth more ſet forth the glorie of Chriſt, and his true honor. The honor of God is conſidered two wayes, inwardly by fayth, outwardly by extertall p. 102adoration. Latria which in Engliſh ſignifieth the honor that is due onelyonly to God, and to no creature, is the worke of fayth, and ſacrifice is a kinde (Latria) of godly honour as ſaint Auſten ſayth: Ad hunc cultum latriae pertinet oblatio ſacrificij. Auguſt. contra. Fauſtum. lib. 20. cap. 21.&c. To this godly honour called Latria, the oblation of ſacrifice doth pertayne, and for that cauſe it is called Idolatrie if any ſacrifice be done to Idols, and therefore we doe ſacrifice neyther to martyr nor yet to an aungell, but onelyonly to God.

Fayth ought to be vnfayned and liuely and then it is true honour. For hee that erreth in fayth, or fayneth to hauehave fayth, doeth not exhibit honour and reuerence due to God.

Againe, he that hath true fayth, but yet dead for lacke of charitie, he giueth reuerence to god, but not perfite, and therefore not pleaſaunt to God, becauſe he honoureth god with his vnderſtanding but not with his affection.

He that hath true and liuely fayth, honoreth and worſhippeth God in ſpirite and truth.

The externall and outwarde honour procedeth from the inwarde honour, and is the proteſtation, practiſe and vſe of it, the worke of fayth outwardlye declared. And whereas ſacrifice is the ſpeciall and chiefeſt adoration that can be, therefore this ſacrifice of Chriſtes owne bodye and bloud in the Maſſe beyng inſtitute of Chriſt by his owne expreſſe commaundement (as I hauehave ſhewed alreadie) doth not onelyonly not diminiſhe the glory of God, but is the verye higheſt honour of God that man can giuegive.

They ſay it is a derogation of the paſsion of Chriſt, but it is not ſo good people, for the ſacrifice of the Maſſe doth aſcribe altogither to Chriſt, for it is the paſsion of Chriſt.

Vnderſtand well what I ſay and iudge not till ye heare what I meane.

Cypri. lib. 2. Epiſt. 3.Saint Cyprian ſayth. Paſsio domini ſacrificium est quod offerimus. That ſacrifice: which we offer is the paſsion of Chriſt. A ſtraunge ſaying, but yet ſaint Auguſtine declareth more p. 103plainly what is ment by it, in theſe wordes. Auguſt. lib. ſententiarum proſperi.Vocatur ipſa immolatio carnis quae ſacerdotis manibus fit, Chriſti paſsio mors crucifixio, non rei veritate, ſed ſignificante, myſterio. The oblation of Chriſts fleſh which is made in the handes of the prieſt, is called Chriſtes paſsion, death & crucifying, not by the truth of the thing, but by the myſtery ſignifying. As though he ſhould ſay it is called Chriſtes paſsion, not for that Chriſt in very deede ſuffereth paſsion againe, but for that in myſterye, it renueth, repreſenteth, and ſignifieth his paſsion againe.

For while that we hauehave no worthy thing of our ſelues nor in our ſelues to render to God for all his benefites, and as the Pſalme ſayth: Pſal. 115.Ps 115Quid retribuam Domino pro omnibus quae retribuit mihi. What ſhall I giuegive to God againe, for all that hee hath giuen to me? We may do euen as the Pſalme doth anſwere. Calicem ſalutaris accipiam & nomen domini inuocabo. I ſhall take the cup of our ſauiour and call vponupon the name of our Lord. I ſhal take his paſsion repreſenting to God the father the worke of our redemption, that we thereby being partakers of his bloudie ſacrifice once made vponupon the croſſe, and now by this our commemoration renued againe may be repleniſhed with the fruite of his paſsion and death. For ſaint Auguſtine ſayth: Ex ipſis reliquijs cogitationis, id eſt, Auguſt. in Pſalm. 75.Ps 75ex ipſa memoria quotidiè ſic nobis immolatur, quaſi quotidiè nos mouet, qui prima ſua gratia nos innouauit. Of the leauings of our cogitation, that is to ſay, of this very memory and commemoration, Chriſt is ſo dayly offered of vsus, as he doth make vsus newe men dayly, which by his firſt grace (in baptiſme) did once make vsus newe.

See how we offer Chriſt dayly in commemoration and what benefite of innouation we receyue thereby.

Chriſoſtome alſo ſayth: Chriſoſt. in Math. hom. 7.Non aquam de hoc nobis ſonte largitur, ſed ſanguinem viuum qui quan que ad mortis dominicae teſtimonium ſumitur nobis tamen cauſa ſit vitae. Chriſt out of this fountaine (of the Chalice) giueth vntounto vsus not water, but liuely bloud, which although it be receyued for the teſtimonie of Chryſtes death, yet to vsus it is made a cauſe of lyfe.

p. 104Is not this to hauehave fruite of Chriſtes paſsion applied vntounto vsus, when wee receyue life by receyuing of that which is offered in commemoration of Chriſtes death.

Saint Gregorie ſayth. Quoties ei hoſtiam ſuae paſsionis offerrimus, Gregorius homil. 37.toties nobis ad abſolutionem noſtram paſsionem illius reparamus. As often as we offer to him the hoſt of ſacrifice of his paſsion, ſo often we renewe and repaire his paſsion to vsus for our abſolution and perfection. Gregor. li. 1. Dialog. lib 4. Capit. 58.And in another place he ſaith. Haec victima ſingulariter ab aeterno interitu animam ſaluat, quae illam nobis mortem vnigeniti per myſterium reparat. This ſacrifice doth ſingularlye ſaue the ſoule from eternall deſtruction, which by myſterie renueth vntounto vsus the death of Gods only begotten ſonne. By theſe authorities ye ſee, that the ſacrifice of the Maſſe doth nothing derogate from the paſsion of Chriſt but moſt of all doeth exalt it, repayring and renuing it for vsus in the ſight of the father, that we therby may be renued in grace, and receyue life, perfection, and ſaluation.

CROWLEY. The Maſſe doth diminiſhe Chriſtes glorie.You ſaye, that we prooue not that the Maſſe doth diminiſhe the glorie of the paſſion of Chriſt. You ſhall hauehave a ſhort and a plaine proofe: and leyſure ynough to diſproue it. Chriſtes glory is to hauehave conquered death, hell, and damnation, alone in his owne perſon, as it was prophecied by the Prophets. Torcular calcaui ſolus, Eſay. 63.Isa 63& de Gentibus non eſt quiſquam mecum. I alone hauehave troden the wine preſſe: and there is not one of the people with me. And another Prophet ſayth. Perdidiſti te, Iſraell: tantummodo in me auxilium tuum. Oſea. 13.Thou haſt caſt away thy ſelfe, O Iſraell: in me alone is thy helpe. And againe the ſame Prophet ſayth. Ero Mors tua, O Mors, morſus tuus, inferne. O death, I will be thy death: O hell, I will be thy ſting. But the ſacrifice of the Maſſe will not ſuffer that. Ergo, &c.

A proofe of that which Watſon ſayth is not prouedBut leaſt you ſhoulde picke a quarrell to the forme of mine argument: I will frame it in figure and moode. Whatſoeuer is thought to be an helpe to Chriſt, in the conquering of death, hell, and damnation, doth diminiſhe the glorie of Chriſt. But the ſacrifice of the Maſſe is thought to be an helpe. &c. Ergo, the ſacrifice p. 105of the Maſſe doth diminiſh the glorie of Chriſt. The maior propoſition is proued by the ſcriptures aboue mentioned. The minor is proued by your owne doctrine, in the beginning, middle, and ende of both theſe ſermons of yours. Ergo, the concluſion muſt neceſſarily folow.

Now that I hauehave proued that which (you ſay) was not before proued: let vsus ſée whether we can diſproue your two aſſertions. Firſt you ſay, that nothing doth more ſet forth the glorie of Chriſt and his true honor: than doth the Maſſe. If you can not diſproue that argument that I hauehave made for the proofe of that which we hauehave ſayde: then is this that you hauehave ſayde, ſufficiently diſproued by that argument. But you hauehave founde ſaint Auſten to be of your minde, when he ſayth. Ad hunc cultum &c. Contra. Fauſtum. lib. 20. cap. 21.To thys godly honour. &c. In the matter that foloweth in the ſame Chapter, ſaint Auſten doth make his owne meaning more playne then it can appéere by theſe onelyonly wordes that you cite. He ſayth thus. Sacrificium laudis glorificabit me, & illic via eſt, vbi oſtendam illi ſalutare meum. Huius ſacrificij caro & ſanguis, ante aduentum Chriſti, per victimas ſimilitudinum promittebatur: in paſsione Chriſti per ipſam veritatem reddebatur, poſt aſcenſum Chriſti, per ſacramentum memoriae celebratur. The ſacrifice of praiſe ſhall glorifie me: and there is the way where I wyll ſhewe my ſauing health vntounto him. The fleſh and bloud of this ſacrifice, was before the comming of Chriſt,Saint Auſtens minde in plaine wordes. promiſed by ſacrifices of ſimilitudes. In the paſſion of Chriſt: it was performed by the truth thereof in déede. And after the aſcention of Chriſt it is celebrated by a ſacrament of remembraunce. And agayne he ſayth. Non ergo illi Patres noſtri, &c. Thoſe our fathers therefore, did not onelyonly leaue the ymages of the heathen, but they neyther offring any thing to the earth, nor to any earthlye thing, neyther to the ſea, neyther to the heauen: did offer ſacrifices to one God, the creator of all thinges, euen ſuch as he would ſhould be offered vntounto him. Promiſing by the ſimilitude of thoſe ſacrifices: that ſacrifice, by which through the forgiueneſſe of ſinnes, he hath reconciled vsus to himſelfe, in Chriſt Ieſu oure Lorde. To the faithfull that are made the body of that head, doth Paule ſpeake ſaying, I beſéech you brethren, euen for the merciemercy p. 106of God, make your bodies, a liuing, holy, and acceptable ſacrifice.

Theſe words well weighed togither with thoſe that you hauehave alledged: will make Saint Auſtens minde be knowne to differ farre from yours. It is not your maſking mumming Maſſe, that he calleth the ſacrament of remembraunce,Not the maſking Maſſe, but the holy communion. whereby the ſacrifice of praiſe is celebrated among the chriſtians: but it is the holy communion of Chriſtes body and bloud. This he calleth the outwarde worke of fayth, to this he ioyneth the conſecrating and dedicating of the hole man to the ſeruice of God: which he calleth (as ſaint Paule doth) the lyuing, holy, and acceptable ſacrifice. Your Maſſe therefore, not being the inſtitution of Chriſt (as I hauehave already declared), nor yet hauing any ground in the commaundement or worde of God: doth not onelyonly diminiſhe the glorie of Chriſt, but is the greateſt diſhonor that man can do to God.

Your other aſſertion is, that the Maſſe doth aſcribe altogither to Chriſt:Cypri. lib. 2. Epiſt. 3. and therefore is no derogation of the paſſion of Chriſt at all. And this you prooue firſt by the words of Cyprian where he ſayth. Paſsio Domini. &c. I will let the reader ſée the hole ſentence that Cyprian writeth in that place: for this that you cite, is but a Parentheſis that may be left out, & yet the ſentence remayne perfite. His words be theſe. Et quia paſsionis eius mentionem, in ſacrificijs omnibus facimus (Paſsio eſt enim Domini ſacrificium quod offerimus) nihil aliud quam quod ille fecit facere debemus. And becauſe we do in al our ſacrifices, make mention of his paſſion (for y^e ſacrifice that we offer is his paſſion) we ought to do no other thing then he himſelf did. Now let the reader take this ſentence hole togither: & iudge whether Cyprian do ſpeak here of your Maſſe, or of our communion. If you will hauehave him to ſpeake of your Maſſe: you muſt reforme your Canon. You muſt blot out al your croſſings, & the reſt of your Rubricks: for Chriſt did vſe none of al thoſe things. Neither had he diſguiſed & halowed apparell, holy cup, holy cloth, nor holy aultar.Cyprian ſpeaketh not of y^e Maſſe. It is playne therefore, that Cyprian meaneth not of your Maſſe, but of our communion: which he calleth the paſſion of Chriſt, becauſe it is celebrated in the remembraunce thereof: As I hauehave in the former part of this aunſwere often proued it to be the maner of the fathers: to cal the ſacraments by the names p. 107of thoſe things that they ſignifie. Now the reader doth (I doubt not) vnderſtand what you hauehave ſayde: and will iudge vprightly.

Well, you make this ſaying of Cyprian a ſtraunge ſaying: and yet ſaint Auſten doth declare the matter more plainely in theſe wordes. Vocatur ipſa immolatio. &c. In the ninth deuiſion of your former ſermon: you alledge matter out of the ſame Auſten that this is cyted out of. And in mine aunſwere in that place: I hauehave ſhewed that it was not Auſten the Byſhop of Hippo, but ſome Auſten of Gratians making.

But let vsus ſée what Gratian hath ſayde.De Conſecratio. Diſtinct. 2. Sicut ergo caeleſtis panis qui Chriſti caro eſt, ſuo modo vocatur Corpus Chriſti: cum reuera ſit ſacramentum corporis Chriſti, illius videlicet, quod viſibile, quod palpabile, mortale in cruce poſitum eſt vocatur que ipſa immolatio carnis, quae ſacerdotis manibus fit: Chriſti paſsio, mors, crucifixio, non rei veritate, ſed ſignificante mysterio. Sic ſacramentum fidei, quod Baptiſmus intelligitur, fides eſt. Therefore, euen as the heauenly bread, which is the fleſhe of Chriſt, is after his ſort called the body of Chriſt: where as it is in déede the ſacrament of Chriſts body, that is, of that body which being viſible, palpable, and mortall, was ſet vponupon the croſſe. That offering alſo that is made by the handes of the prieſt, is called Chriſtes paſſion, his death, & his crucifying: not according to the truth of the thing, but according to the ſignifying myſtery. So the ſacrament of fayth which is vnderſtande to be baptiſme, is faith.

You make a gloſe vponupon the wordes of Gratian, Watſons gloſe diſproued by the commō gloſe.but not agréeing with that gloſe that is publiſhed in print with the text. That gloſe ſayth. Non rei veritate, ſed ſignificante mysterio, vt ſit ſenſus: vocatur Christi corpus, id eſt, ſignificatur. Not according to the truth of the thing, but after the myſterie that ſignifieth, that the meaning might be thus: It is called the body of Chriſt, that is, the body of Chriſt is ſignified thereby. I am ſory that your luck is no better: but ſtill to alledge matter againſt your ſelfe.

But now I trowe you hauehave found a péece of a Pſalme that will pay home. Quid retribuam Domino. &c. Pſal. 115.Ps 115What ſhall I render vntounto the Lorde. &c. You hauehave founde a marueilous myſterie in this péece of this Pſalme: ſuch as neither Auſten, nor Hierome, nor any other that hath written vponupon that Pſalme, coulde finde. p. 108They al agrée, that this cup of ſaluation, is that cup of ſorrow and ſufferaunce,The cup of ſaluation is tribulation. that our ſauiour ſpeaketh of when he ſayth: Potestis, bibere Calicem quem ego bibiturus ſum? Can ye drinke that cup that I muſt drinke of? But you hauehave found that he ment of the Chalice that the prieſt ſayth Maſſe withall. Bylike, you would with better will ſup of that cup twiſe: then once to ſyp of the other.

Pſalme. 75.Ps 75But vponupon another Pſalme, the ſame ſaint Auſten hath ſaid. Ex ipſis reliquijs cogitationis. &c. Of the leauings of our cogitation: that is to ſay, of this verie memorie, and commemoration. &c. A man would think that ſtanding before your Prince in ſo ſolemne aſſemble: you would hauehave bene well ware that the matter that you alledged out of the auncient wryters, had bene applyed according to their meaning. But you ſhame not oftentimes, to apply their wordes cleane contrarie to that they ment:Watſons impudencie. as you doe in this place the wordes of Auſten, whereof I will make the reader iudge by letting him ſée the hole ſentence, wherof you cite but one part for your purpoſe. Auſten hath written thus. Cum autem non obliuiſcimur munus ſaluatoris: nonne quitidiè nobis Chriſtus immolatur? Et ſemel pro nobis Chriſtus immolatus eſt. Cum credidimus, tunc nobis fuit cogitatio: modo autem reliquiae cogitationis ſunt, qua meminimus quis ad nos venerit, & quid nobis donauerit. Ex ipſis reliquijs cogitationis, id eſt, ex ipſa memoria, quotidiè nobis ſic immolatur, quaſi quotidiè nos innouet, qui prima gratia ſua nos innouauit. &c. And when we doe not forget the gift of our ſauiour: is not Chriſt daylie offered for vsus? And Chriſt was once offered for vsus when we beleued, then had we a cogitation: and now we hauehave remnaunts of that cogitation, whereby we doe remember who it was that came vntounto vsus, and what he gaue vsus. By theſe remnaunts of the cogitation, that is by the very remembraunce, he that with his firſt grace did renewe vsus: is daylie offered for vsus in ſuch ſort, as though he did daylie renew vsus: The Lord hath alreadie renewed vsus in baptiſme, and we are become new men, reioycing in hope, that we may be pacient in trouble: yet ought it not to depart out of our memorie, what was done for vsus. &c. Here is not one word of that commemoration, that you would hauehave all men thinke that ſaint Auſten ment of, when he ſayde. Ex ipſa memoria. Of p. 109the verie memorie: which commemoration, you vnderſtand to be your bleſſed Maſſe.Watſon blinded with affection. But who ſo is not blinded with affectiō (as you ſhewe your ſelfe to be) and readeth the hole circumſtaunce of the matter: muſt néeds confeſſe that ſaint Auſten in this place ſpeaketh neyther of your Maſſe, nor of our Communion, but all togither of the kéeping in minde and confeſſing of that which we were by nature, and not forgetting of that which we be made through Chriſt.

Chryſoſtome ſpeaketh of the Lordes cup and ſayth.Chryſoſtom in Math. Homil. 7. Non àquam de hoc nobis fonte. &c. Chriſt out of this Fountayne. &c. The reader ſhal ſée ſomewhat more of Chryſoſtomes alegorie. From this table (ſayth Chryſoſtome, ſpeaking of the communion table) there ſpringeth a Fountayne of ſpirituall commodities, and thou leauing this table, doeſt forthwith runne to the water, and doeſt beholde women ſwymming, and the very marke of their ſexe ſet out to the eyes of all that be preſent: that thou mayeſt beholde this thing (I ſay) thou leaueſt Chryſt ſitting by the Fountayne of heauenly giftes. For euen now alſo, he doth ſit vponupon the Fountaine: not ſpeaking to one Samaritiſh woman, but to the hole Citie. For euen nowe alſo, there is none that attendeth vponupon him: ſauing that ſome be preſent with their bodies, but without doubt, ſome other, not ſo much as with their bodyes. Yet for all that he departeth not: but he taryeth ſtill, and requireth drink of vsus, not water, but ſanctimonie, or holyneſſe of lyfe. For Chriſt doth giuegive holy things to them that be holy. He doth not giuegive vsus water out of this Fountayne, but lyuing bloud: which though it be receyued to teſtifie the Lordes death, yet it is made vntounto vsus, a cauſe of lyfe. But thou doeſt leaue the Fountayne of this bloud, and the cup that is to be had in reuerence: and wyth ſpéede thou renueſt to that deuilliſh Fountayne, that thou mayeſt ſée an Harlot ſwim, and ſuffer ſhipwrack of thine owne ſoule. &c. Thus farre Chryſoſtome.

You ſhould proue that the Maſſe is no derogation to the paſſion of Chriſt: but you hauehave concluded that we receyue lyfe, by receyuing of that which is offered in the Maſſe. If this be no derogation to Chriſtes paſſion: then is there no derogation of it at p. 110all, in any thing that can be done. For what other thing is the fruite of Chriſtes death, but our euerlaſting lyfe? You had forgotten your ſelfe bylike, when you alledged thys place: for if Chryſoſtome ment ſo groſſely as you vnderſtand him, he did ſet vp the Maſſe as much to the derogation of Chriſtes paſſion, as poſſibly he could.Watſon wold not ſee Chriſoſtomes meaning. But Chryſoſtome had another meaning: then you woulde ſée when you read his wordes. He teacheth the chriſtians of Antioche: that thoſe holy things that Chriſt giueth to them that be holy, are made vntounto them inſtrumentall cauſes of euerlaſting lyfe, yea, euen that myſticall bloud that is receyued to be a teſtimonie of the death of him that is Lorde of lyfe. Thys meaning might you hauehave ſéene in the wordes of Chryſoſtome, if affection had not blinded you.

But I marueile where you found in Chryſoſtomes words, offered in commemoration: for euen in the Latine text that you your ſelfe cite, it is Sumitur, is receyued. But you might at that time, ſay what you would: to the aduauncement of that Idole of Rome, and all Romiſhe Idolatrie.

To thoſe two places of Gregory that you alledge: I muſt aunſwere as I hauehave learned of ſaint Hierome. Hiero. in Math. 23.Matt 23Hoc quia de ſcripturis. &c. Becauſe this thing hath none authority of the ſcripture: it is as eaſily contemned, as allowed. And leaſt you ſhould think, that not being able otherwiſe to aunſwere, I doe reiect the authoritie of ſo auncient and godly a father: I will ſhewe you the reaſons that mooue me to thinke, y^t theſe workes that are extant vnderunder the name of Gregorius Magnus, were neuer of his writing.

Gregories bookes burned.Firſt, Sabinianus that ſuccéeded him next in the Papacie: cauſed all his bookes to be burned. And it is not to be thought, that there were many copies in ſo ſhort tyme, when there was no way to encreaſe them but by hande wryting. Another thing is: the fond fables that in thoſe workes are vſed, in the probation of weightie aſſertions, and no proufe made, eyther by ſcriptures, or authoritie of ſuch as had before his dayes written of thoſe matters,Three reaſons to proue Gregories workes coū terfaite. but bare aſſertions, contrarie to the ſcriptures and fathers that had bene before him. And laſt of all, the ſtraunge maner of finding out the copie of his morral expoſition of the hiſtory of Iob: p. 111which is to ridiculous to hauehave any credite with ſuch as hauehave any knowledge in chriſtian religion, and hauehave ſéene the hyſtories that make report of the liues and doings of thoſe that had béene Byſhops of Rome, before the time of the finding out of that booke.

Theſe authorities therefore doe not proue, that the Maſſe is no derogation to the paſſion of Chriſt: but rather the contrarie. For if all theſe authorities that you hauehave alledged, were as good as you make them, and were ſo ment by the authors, as you hauehave applied them: what other thing ſhould they teach but y^t the Maſſe is a derogation to the paſſion of Chriſt? For what greater derogation can there be to Chriſts paſſion: then to make it a matter of ſo ſmall power, that it could not of it ſelfe be effectuall to any, vnleſſe it be applyed by the mediation of ſome ſacrificeing prieſt? And that it muſt néedes be effectuall to ſuch as it ſhall by ſuch mediation be applyed vntounto, eyther in this lyfe or after.

Wée hauehave learned, both by the ſcriptures and auncient fathers, that the paſſion of Chriſt is of effect to take away the ſinnes of the whole world:The way to apply Chriſtes paſſion. and that it doth take away the ſinnes of all that repent and beléeue the Goſpell. And that there is none other way to apply the paſſion of Chriſt to any, but only the faith of thoſe to whome it is applyed.

Furthermore they ſay we make our owne workes (meaning the Maſſe) a ſauiour beſide Chriſt, WATSON Diuiſion. 30which is nothing ſo, but by this ſacrifice of the Maſſe, we declare, that we beleue there is no ſauiour but onelyonly Chriſt.

For what doe we in the Maſſe? We confeſſe our ſinnes, our vnworthineſſe, our vnkindnes, our manifold tranſgreſions of his eternal law, we graunt that we be not able to ſatiſfie for the leaſt offence we hauehave done, therfore we run to his paſsion, which after this ſort as he hath ordayned, we renew and repreſent. We beſech our moſt mercifull father, to looke vponupon Chriſtes merites, and to pardon our offences, to loke vponupon Chriſtes paſsion, and to releue our affection.

We knowledge that whatſoeuer we hauehave done is vnperfite and vnpure, and as it is our worke, doth more offend p. 112his maieſtie then pleaſe him, therefore we offer vntounto hym his welbeloued ſonne Ieſus, in whome we knowe he is well pleaſed, moſt humbly praying him to accept him, for vsus in whome onelyonly we truſt, accompting him all our righteouſneſſe, by whome onelyonly we conceiue hope of ſaluation. And therefore in the ende of the canon of the Maſſe we ſay thus. Non aeſtimator meriti ſed veniae quaeſumus largitor admitte per Chriſtum dominum noſtrum. O Lord we beſech thee to admit vsus into the companie of thy ſaintes, not waying our merites, but graū ting vsus pardon by Chriſt our Lord.

Alſo whatſoeuer thing we lacke, all plagues, all miſfortunes, all aduerſitie both ghoſtly and temporall, we require to be releaſed of them, not through our worthineſſe, but for the merites of Chriſtes paſsion.

Conſider all this good people, and ſee whether in this doing we make our workes a newe ſauiour beſide Chriſt or no? Wee beleue alſo that our prayer is of more efficacye and ſtrength in the preſence of Chriſt in the time of the ſacrifice, then at any other tyme. For ſo ſayth ſaint Cyprian. Cyprian de coena.In huius corporis preſentia non ſuperuacue mendicant lachrimae veniam, nec vnquam patitur contriti cordis holocauſtum repulſam. In the preſence of this bodie, the teares of a man doth not begge forgiueneſſe in vaine, nor the ſacrifice of a contrite heart doth neuer ſuffer repulſe. And as Chriſoſtome ſayth. In illa hora dum mors illa perficitur, Chryſoſt. in Act. hom. 3.& horrendū ſacrificium, quaſi ſodente rege, quaecū que volueris perficies. In that houre whiles that chriſts death is celebrate and his fearefull ſacrifice euen as the king were ſitting vponupon his mercy ſeat whatſoeuer thou wilt thou ſhalt bring to paſſe. Chryſoſt. ad Philip. hom. 3.Stante ſiquidem vniuerſo populo, manus in coelum extendente, caetu item ſacerdotali, verendo que poſito ſacrifitio, quomodo deum non placaremus pro iſtis orantes? For when all the people ſtandeth holding vp their handes to heauen, and the companie of the prieſtes likewiſe, and the fearefull and honourable ſacrifice is vponupon the aultare, how ſhall not we mittigate God praying for them? And therfore ſpecially then in the Maſſe time, we pray for the whole Church, for al princes and high p. 113powers, for all Biſhops and paſtors, for our ſelues our friendes, and all that be preſent, for peace, for plenty, for al that we hauehave nede vponupon, as Chryſoſtome wryteth: Chryſoſt. in Act. Hom. 21In manibus eſt hoſtia, adſunt Angelij, adſunt Arcangeli, adeſt filius dei, cum tanta horrore aſtent omnes, aſtent illi clamentes omnibus ſilentibus, putas temere haec fieri? ergo & alia temer & quae pro eccleſia pro ſacerdotibus offeruntur, & quae pro plenitudine acubertate abſit. The hoſt of our ſacrifice is in the prieſtes handes, the aungels be preſent, the archangels be preſent, the ſonne of God is preſent. When all men ſtand with ſuch trembling, when the aungels ſtand crying, the other holding their peace, doeſt thou thinke theſe things are done in vaine? Then the other alſo be done in vaine, both that be offered for the Church, for the prieſtes, and alſo for plentie and aboundaunce: God forbid.

One notable place of Chryſoſtome I thinke yet expedient to rehearſe vntounto you concerning this matter. Chryſoſt. de in com. dei natu. hom. 3.Vt homines ramos olearum gerentes mouere reges conſueuerent, eo que arboris genere miſericordiam commemorant & humanitatem: ſic angeli tunc proramis oleaginis corpus domini ipſum protendentes, rogant pro genere humano, quaſi dicant, pro his domine rogamus quos tu adeo dilexiſti, vt pro corum ſalute mortem obires animam cruce efflares, pro his ſupplicamus pro quibus ipſe tuum largitus es ſanguinem, pro his oramus pro quibus corpus hoc immolaſti. Like as men bearing braunches of Oliue trees, are wont to moue kinges to compaſsion, and with that kinde of tree do put them in remembraunce of mercy and pittie: euen ſo the aungels then (in the ſacrifice time) in ſteade of Oliue braunches, holding foorth the bodie of Chriſt pray for mankinde, as ſaying thus: Lorde we praye for them whom thou haſt ſo loued, that for their ſaluation thou haſt ſuffered death and ſpent thy lyfe vponupon the croſſe, we make ſupplication for them for whom thou haſt giuē thy bloud, for them we pray for whome thou haſt offered this ſame very bodie.