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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14813	Twoo notable sermons made the thirde and fyfte Fridayes in Lent last past, before the Quenes highnes, concernynge the reall presence of Christes body and bloude in the blessed Sacrament: & also the Masse, which is the sacrifice of the newe Testament. / By Thomas Watson, Doctor of Diuinitie..	Watson, Thomas, 1513-1584.	1554 (1554)	STC 25115.3; ESTC S119557	86,731	390

wordes and reasons without probabilitye agaynste all rule and forme of true reasonyng Moreouer the nature of a sacrament dothe moue me very muche to beleue styll as I do For whereas euery sacrament of the newe Testament is a visible forme of an inuisible grace as S. Augustyne sayth it can not be a sacramente of y ● newe Testamente excepte it haue a promise of some suche grace to be gyuen to the worthye receauer as is signifyed by the outwarde forme of the sacrament As in baptisme the water which is the outwarde forme signifieth the grace of saluation and remission of synnes whych grace is bothe gyuen to the worthy receauer is also promised in scripture to be giuē by the mouth of christ saying Qui crediderit baptizatus fuerit saluus erit He that beleueth and is baptized shalbe saued Euen so the outwarde element of this sacrament which is bread and wine do●h signifye the grace of the vnitye of Christes misticall bodye that lyke as one breade is made of manye graynes one wyne is pressed out of many grapes so one mysticall body of Christ is compact vnited of the multitude of all Christen people as S. Cypriane sayeth Nowe yf our sacrament be breade and wine as they saye then shal they find the promise of this grace or of some other in the scriptures made to the receauer of breade and wine And yf there be no promise in all the scriptures made to the receauing of bread and wine then be they no sacramentes But yf they wyll loke in the sixt chapiter of S ▪ Iohn they shal find thys grace of the mysticall vnitye promised not to the receauynge of breade and wine but to the worthye receauyng of Christes body and bloude where Christ sayeth he that eateth my fleshe and drynketh my bloude he abydeth in me and I in hym and so is ioyned and incorporate into one mysticall bodye wyth him Oure sacramente therfore that hath the promise annexed vnto it is not breade wyne be they neuer so muche appoynted to signifye heauenly thynges as they saye but the very body and bloude of oure Lord Iesus Christ the bread that came from heauen Luther and suche as be of hys sect as take hys dreames for the ground of their fayth were muche pressed with this argument deduced of the propertye of the sacramente and sawe playnly that it could not be a sacrament of the newe testamēt except it had a promise annexed to the worthy vsyng of it And yet for al that he would not condescende to say as the Churche sayeth that res Sacramēti the thing of the sacrament signified and not conteyned whych is the vnitye of the mystical body were that grace whych by Christ in S. Iohn was promised to the worthye receauer of it but went and sought about for an other promise and after much pooringe at laste he broughte forth a promyse as he thoughte mete and conueniente which is the wordes of christ Quod pro uobis tradetur which shalbe gyuen for you And in this poynt he shewed w t what violence he handled other matters of our fayth that in thys greate matter so muche ouershotte himselfe Fyrst wyth what face could he call that a promise whyche hathe no apparaunce of anye promise but that the wordes in Latyne be spoken in the future tense whych in Greke be wrytten in the present tense both in Saynt Paule and in S. Luke Quod pro uobis datur whyche is gyuen for you And yf they were spoken in y e future tense as they were not yet they be wordes not promising a thyng to be done but declaryng what shalbe done And further yf we shoulde graunt them to be wordes of a promise yet they promyse not the grace of the sacramēt whyche is to be gyuen to the worthy receauer ▪ For the passion of Christe or the giuinge of Christes body vpon the crosse is not a grace giuen by the sacramente to the receauer but it is that worke that hath deserued grace to be gyuen by the sacrament for al our sacramentes take their vertue of y e passion of Christe and do not promise the passion of Christe This may suffise for thys shorte time to shewe vnto you the folye of these men that neyther wote nor care what they affyrme in these weyghty matters I coulde saye more in it but that I haue more necessary matter behynde to be sayd S. Augustyne in diuerse places other aunciēt aucthors haue this doctrine in their bokes E latere Christi fluxerunt duo Sacramenta Two Sacramentes dyd yssue forth of christes syde and in those places he teacheth vs by comparyng the creation of Eue the wyfe of Adam the firste man and of the churche y ● spouse of christe the second man Lyke as god castyng Adā into a slepe toke forth a bone oute of hys syde and therof buylded and created hym a wyfe euen so when Christ dyd slepe by death vpō the crosse vpon water and bloude that came forth of hys side when it was opened with a speare God dyd forme and buylde the churche the spouse of Christ in that by water we be regenerate by bloude we be redemed and nourished Now concernyng our purpose yf two sacramētes came oute of Christes syde we are sure there came out no wyne excepte ye wyll saye the wyne of the true vyne whych christ shall neuer drynke wyth vs any more but after anewe sort in the glory and kyngdome of hys father Therfore it muste nedes be that our sacrament is Christes bloude and not wyne Besyde these circumstancies and argumentes deduced vpō the scrypture there be also other of no lesse strength then these able to cōfirme any true Christen man in the fayth of the reall presence of Christes body and bloude in the blessed sacrament And these be the effectes of the sacrament expressed in the scripture whych be so great so gloriouse so excellent and heauenly that it were great blasphemy to ascribe the same to breade and wyne whyche be only the workes and effectes of almighty GOD and of suche creatures only as gods sonne hath taken and vnited to him selfe in vnitie of person whych be the body and bloude of our Sauiour Christ. The fyrst effect is that our Sacrament is the confirmation of the newe Testament as S. Mathewe and S. Mark also do wryte Hic est sanguis meus noui Testamenti Thys is my bloude of the newe Testament that is to saye which confirmeth the newe Testament as all holye wryters do expounde Like as the bloude of calues did confirme the old Testament as the booke of Exodus doth declare so the bloude of Christ our prieste sacrifice doth cōfirme the new Testament which Testament because it is eternall and shall neuer haue ende is confirmed by the eternall bloude of the lambe of God that euer is receaued and neuer consumed and not by anye corruptible bloude or any other creature

that lacketh in me I supplye of thee O moost sweateste reconciliation See howe Saynte Bernarde ioyneth the offeryng of oure bodyes and of Christes bodye together that yf the oblation of our bodyes be imperfecte suffise not the oblation of christes body may fulfyll and supplye that lacketh in vs And to what ende that we might be reconciled that the body of synne myghte be destroyed that it reygne not in oure bodyes ¶ Here the Prayer was made NOw entryng to speake of y e sacrifice of the churche I pre suppose one thyng whych is the foundation of the same to be most certaynlye and constantly beloued of all vs that be here present which is that in the most blessed Sacramēt of the aultare is presente the true bodye and bloude of oure Sauiour Christe the price of our redemption not in figure only but in trueth and verye dede whiche the learned men call really and essentially that is to saye that thynge that substaunce that was vpon the crosse is nowe verely presente in the blessed Sacrament before we receaue it the cause of whych real presence is the omnipotente power and wyll of God assistyng the due administration of the Priest the whiche body and bloude we christen men receaue by the seruice of our bodyes and senses though not by the iudgement of our senses but onely by the iudgement of fayth because it is gyuen not in the outwarde fourme of the selfe same bodye and bloude as it was slayne shedde vpon the crosse but in the fourmes of our dayly and speciall nutrimentes of breade and wyne and that for sondry weyghtye and necessary causes foresene by our Sauioure Christ. For ▪ seyng the substaunce of our sacrifice of the newe Testament is the verye reall and naturall bodye of Christe as may be proued by many auctorities Saynte Cypriane sayeth In sacrificio quòd Christus est non nisi Christus sequendus est In that sacrifice that is Christ no manne is to be folowed but Christe Here he sayeth that Christ is that sacrifice that we offer to almyghtye God Also Saynte Basyl wryteth in hys forme of Masse Tu es qui offers offerris qui suscipis et impartis Christe Deus noster O Christ our God thou art he that both doest offer is offered that bothe giuest the offeryng and receaueth Saynt Basyl by this meaneth that the sacrifice whyche the churche offered to GOD is Christ hym selfe who in that he is the heade of hys body the churche is one offerer with y e churche and so is bothe offerer and offered as Basyl sayeth Lykewyse Saynte Ambrose wrytynge of the inuention of the bodyes of two gloriouse martyrs Geruasius and Prothasius and of the burying of them vnder the aultare sayeth thus Succedant uictimae triumphales in locum ubi Christus hostia est sed ille super altare qui pro omnibus passus est ●sti sub altari qui illius redempti sunt passione Let these triumphynge sacrifices meanynge the bodyes of the martyrs go into y t place where Christe is a sacrifice But Christe is a sacrifyce aboue the aultare who suffred for all men these two vnder y e aultare that were redemed by his passion Of this place I note my purpose whiche is that the sacrifice of the Churche and newe Testament is the verye reall bodye and bloude of our Sauiour Christ which is also testified by Chrysostome in his homelye he wryteth of the praise of GOD in these woordes Vereamini mensam quaue desuper uictima illa iacet Christus scilicet qui nostri causa occisus est feare and reuerence that table aboue y t which lieth that sacrifice that is to saye Christ whyche for oure cause was slayne By which wordes Chrysostome declareth his faythe that the sacrifice of y e churche is Christ and also that christ is not onely in heauen as some men damnably beareth you in hand but is placed lyinge aboue y e table of the aultare as y e substaunce of our sacrifice And in an other homely he writeth Mensa mysterijs instructa est et agnus dei pro te immolatur The table is furnished with mysteries and the lambe of god for the is offered teachinge vs that the holye mysteryes wherewith the table of our aultare is furnyshed be the body bloude of Christ that is to saye the lambe of god which is also then offered for vs. Saint Augustyne is full of such saynges as writinge of his mothers deathe howe that he wepte nothinge for her all the tyme the Masse was sayde for her soule which he expresseth by these wordes Cum offerr●tur pro ea sacrificium praecij nostri When the sacrifice of our pryce was offered for hyr I leaue out all the rest of the sentence contented to alledge onely this that proueth the sacryfice whiche is offered by the priest for the deade to be our pryce which is and can be nothinge else but the bodye bloude of Christ which he gaue vpon the crosse as the pryce of our redemption But playnest of al he writeth in a booke intituled Liber Sententiarum Prosperi which booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quòd modis omnibus approbare contendimus sacrificiū Ecclesiae duobus confici duobus constare uisibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re Sacramenti id est corpore Christi This is that we saye that we labour to proue by al meanes that the sacrifice of the church is made and consisteth of two thinges of the visible fourme of the elementes and of the invisible bodye bloude of our Lorde Iesus Christ bothe the outwarde Sacrament and y e thinge or substaunce of y e Sacrament that is the bodye of Christ. These wordes nede no declaringe but poyntinge and for that cause why shoulde I tarye in this point any longer seing that our bokes be full of suche like aucthorities Therfore as I began seinge the substaunce of our Sacryfyce of the new Testament is the very reall and naturall bodye of Christe if this bodye be not present in the Sacramēt as the enemyes of Christes crosse the destroyers of our faythe falsely pretend then be we christen men lefte all together desolate without any sacrifyce priua●e vnto vs for bothe the sacrifice of Christe vpon the crosse and also the inwarde sacrifice of mans hearte be not priuate but common to vs to all faythfull men from the beginning of the worlde to the last end And furthermore seinge a sacrifice is an outwarde protestation of our inward faithe deuotion if we christen men now haue no sacrifice priuate vnto vs then be we the moost miserable men that euer were beinge without any kynde of religion For take awaye our sacrifice and take awaye our religion as S. Cyprian confutinge the carnall

maiestate By the fleshe and bloude of oure Lorde Iesus Christ both beynge in the sacrament inuisible spirituall intelligible is signified the visible body of Christ and palpable full of the grace of all vertues and of the godlye maiestye And euen so likewise very Christ is offered in the mysterye in signe and commemoration of him selfe offered vpō the crosse as S. Augustyne sayth Christiani iam peracti sacrificij memoriam celebrant sacrosancta oblatione perticipatione corporis sanguinis Christi Christen menne nowe do celebrate a memorye of Christes sacrifice alreadye paste by the most holy oblation and partitipation of Christes body and bloude The lyke saying hath S. Gregorye diuerse aucthors whyche I omitte to rehearse because the tyme is paste They say that neyther the Apostles nor none in theyr tyme dyd offre Christes body in sacrifice And yet I haue shewed you before that Dionisius Areopagita S. Paules disciple of whome mention is made in the .17 chapiter of the Actes of the Apostles dyd offre the sacrifice of Christes bodye alledgyng Christes commaundement for his warraunt Ireneus that lyued wythin fiftye yeare of saynte Iohn the Euangelist and Polycarpus scholer doth make mention of this offerynge sayinge Ecclesiae oblatio quam Dominus docuit offerri in uniuerso mundo purum sacrifi●ium reputatum est apud Deum acceptum est e● The oblation of the Churche whych our Lord taught to be offered in the whole world is reputed of God a pure sacrifice and acceptable to hym And in the same chapiter confutynge them that denied the immortalitye of the fleshe by this reason that oure fleshe was nourished with Christes fleshe to eternall lyfe concludeth thus Aut sententiam mutent aut abstine ant offerendo quae praedicta sunt Eyther let them chaunge their opinion or elles absteyn from offering the same bodye and bloude of Christ we spake of Also the generall councell of Constantinople sayth that saynt Iames dydde write the forme of a Masse I omytte the Latyne the woordes in Englyshe be thus faythfullye translate Saynt Iames brother to Christ our God accordynge to the fleshe to whome the churche of Hierusalē was first committed Basilius which was Bysshop of Caesarea whose fame is knowen throughoute the worlde ▪ whiche deliuered in wrytynge the mysticall celebration of y e sacrifices haue declared that the cuppe in our holye ministerye oughte to be of water and wyne mengled And the holye fathers that were assembled at Carthage haue thus lefte in wrytynge that in the sacrifices nothinge els be offered but the bodye bloude of oure Lorde as oure Lord him selfe hath ordeyned so forthe I neuer redde S. Iames his booke my self nor I thinke it be not nowe to be had but I tel you so much as I knowe that S. Iames dyd write the forme of a Masse as S. Basill did which we haue in greke now If this greate and learned generall councell doth truelye reporte as I beleue doth Let no man therefore beleue them that saye the Apostles did not sacrifice thē selues nor none in their time except they can proue the negatiue which they shall neuer do There be other some that wyll graunte the sacrifice but denye that it is propitiatorye for the synnes of the quycke and the deade And therefore they disalowe the last sentēce of the Masse Where the priest sayeth graunt good lord that this sacrifice whyche I haue offered to thy diuine maiestie be propitiable or a meane to obteyne mercye to me to al for whome I haue offered it And surely these be most foolishe of al for yf it be a sacrifice it must nedes be a propitiatory sacrifice taking propitiatory as it ought to be taken not cōfoundyng the meanynge of it by sophistrye but vnderstanding the diuerse acception of y e word but these men dally seduce the people with amphibologies and doubtful sayinges Distinctions they admit none nor can not abyde to haue the matter opened and wyth a confuse general saying sclaunder the churche Thys is their priuate sophistrye and yet they call other men sophisters that detecte open their collusions that diuyde the sentence that men might see howe it is true and howe it is false For example They crye out of this that we saye the Masse is a sacrifyce propitiatorye By the worde Masse maye be vnderstanded two thynges the thynge it selfe that is offered and the acte of the priest in offeryng of it If ye take it for the thynge offered whych is the bodye of Christ who can iustly denye but that the body of Christe is a sacrifice propitiatory seyng saynt Iohn sayeth he is the propitiation for our synnes euer was and euer shall be and neuer cease so to be tyll oure synnes be ended and deathe the last enemye be ouercomed in vs hys mysticall body and as Oecumenius sayeth Caro Christi est propitiatorium nostrar●̄ iniquitatum The flesh of christ is the propitiation for our iniquities But yf by the word Masse be vnderstāded the acte of the priest and the vse of the sacrament as they would haue it then it is not propitiatorye in that degree of propitiation as Christes body is but after an other sorte And therefore I must diuide the word propitiatory whyche is taken two wayes also First for that that worthely deserueth mercy at Gods hand and so the acte of the prieste in offerynge is not propitiatorye of it selfe deseruyng mercy as Christe doth Nexte for that prouoketh God to gyue mercye and remission alreadye deserued by Christ. And so the oblation of the priest is propitiatory mouyng and prouokinge God to applye hys mercye vnto vs. So Prayer is a sacryfyce for synnes as Saynte Iames sayeth Oratio fidei saluabit infirmum fi in peccatis sit remittentur ei The Prayer of fayth shall saue the sycke and yf he be in synne they shalbe remitted vnto him And christ taught vs to praye thus forgyue vs oure trespases as we forgyue them that trepase agaynste vs. And also promised to gyue vs that we aske in CHRISTES name Then ye see that prayer beynge a sacrifyce is a prouocation of GOD and a meane to atteyne remyssion of oure synnes and therefore maye be well called propitiatorye So is a contryte hearte a Sacryfyce propitiatorye and almose as appeared by the story of the Niniuites of Daniell For all good workes y t we do both fastynge prayer almose forgyuyng of my neyg●bour● is done for thys ende to mitigate Gods angre agaynst our synnes and to prouoke hym to haue mercye of vs for christes merites Euen so the Mosse taking it for the acte of the priest is a sacrifice propitiatori for sinne Whych I shal proue vnto you by the holy fathers Origen writeth thus Si referantur haec ad mysterij magnitudinem inueni es commemorationem istam habere ingentem repropitiationis effectum Si redeas ad illum panem propitiationis quem propo

churches or in other realmes This argument of Cōmunion was neuer ●eard of in the worlde before Martyne Luther who was y e first father of it and the first man that euer wrote agaynst priuate masses as he calleth thē ▪ And wher learned Luther that lesson euen of the deuyl not because al euyl cōmeth by the suggestion of the deuyll but I meane y t Luther had a vision of the deuyl and saw hym wyth hys corporall eye beynge wakyng of whom he learned al that he hath pestilently spoken agaynst the holy masse And lest men should say I lied vpon Luther here is his owne boke Ex orete iudico serue nequam We maye Iudge hym by his owne mouth and his owne hand writynge The title of his boke is of priuate masse I shal read you a peice of it that the trueth of my sayinge maye appeare These be hys very wordes I shall make confession before all you reuende and holy fathers geue me I pray you a good absolution It chaunced me once about midnight sodenly to awake than the deuyl Sathā began with me this disputation Heare sayd he doctour Luther very wel learned thou knowest thou hast said priuate masses xv yeres almost daily What if such priuate masses be horrible ydolatry what if there wer not presēt the bodye and bloud of Christ but thou haddest honored onely bread and wine haddest caused other to honor it to whō I answered I am an anoynted priest haue receyued vnction cōsecration of a bishoppe haue done al these thinges by commaundement obedience of mine elders ▪ Why shuld not I cōsecrate whē I haue pronūced y e wordes of Christ haue said masse ī earnest this thou knowest All this sayde he is true but y e turkes gentiles do likewise al things in their tēples of obediēce in earnest The priestes of Hieroboam dyd all they dyd of a certayne zeale intent againste the true priestes in Hierusalē ▪ What yf they orderynge and consecratynge wer false as the priestes of the Turkes and Samaritans were false and their seruyce of god false and wycked First sayd he thou knowest thou haddest than no knowledge of Christ nor true fayth and for faythe thou waste no better than a Turke For the Turke and all the deuyls also beleue the storye of Christ that he was borne crucified and dead ▪ c. But the Turke and we dampned sprites doe not truste to hys mercy nor haue not hym for a mediatour and sauiour but feare hym as a cruell iudge Such a fayth and no other haddest thou when thou receyuest vnction of y e byshoppe and al other both they y t dyd annoynct and were annoyncted thought so and no other wise of Christe ▪ Therefore ye fled from Christe as a cruell iudge to blessed Mary and y e sainctes they wer mediators betwene you Christ. Thus was Christ robbed of his glory ▪ This neyther thou nor no other papist can deny I wold reade more of this boke but for troubling you He y t ly●t to knowe what maye be sayd against priuate masse let hym learne here of y e deuil ynough For here is al that hath yet bene sayde of any other and more to The deuyls derlinges wer ashamed to say halfe so much as their father Sathan lest they shulde be called blasphemous lyers as he is But by this boke Luthers owne confession set forthe in prynt by him selfe to y e world ye maye knowe that the deuyll was the first y t euer barked agaynste y e sacrifice of the churche whiche is the masse knowing that his kyngdome of sinne and iniquitie coulde not stand if this sacrifice most aduersarie to it were not defaced and destroyed But what colour had Luther to publishe this shall we thynke he was so madde as to father that vpō the deuyll that he woulde haue persauded for trueth to the worlde I shall tell you shortlye hys fonde deuyse in thys poynte as it foloweth fyue or sixe leaues here after He sayeth he knoweth the deuyl is a lyer but he saieth hys lyes be craftye he vseth to alledge a trueth whyche can not be denied and wyth that to colour hys lye which he persaudeth And therefore sayeth he the deuyll lyeth not when he accuseth as that I had committed horrible Idolatry in sayinge priuate masses but the lye is when he dyd afterwarde tempt him to dispayre of gods mercy But saith Luther I wyll not dispayre as Iudas dyd but amende that I haue done amysse neuer saye priuate masse agayne O what a cloke of mischiefe is this al grounded of lyes and falshode He sayth the deuyll lyeth not when he accuseth If that be true then he sayd true when he saide that Luther being a preacher manye yeares neuer had true fayth in Christ tyl he fel from the masse nor neuer trusted in Christes mercy nor neuer toke hym for a sauiour but a cruell iudge Of this the deuyll dyd accuse him whether he was a lyer herein or no iudge you Also in hys accusation he sayde the body and bloude of Christ wer not present in the sacrament when suche annoyncted priestes dyd consecrate and that they honored onely bread wine with many other damnable lyes and heresyes whiche whoso shall read the boke maye fynde in great plentie and yet by Luthers principle the deuyl neuer lyeth when he accuseth Now because y e tyme is farre past shortly to conclud I shal most humblye beseche you to consider and regarde the saluation of your soules for the whiche Christe Gods sonne hath shed his preciouse bloud which saluation canne not be attayned w toute knowledge confession of gods truth reueled to his holy church by her to euery membre of her childe of god whose sentence and determination is sure certen as procedinge frō the pyller of trueth the spirite of god by whō we be taught and assured in goddes owne word that in y e blessed sacrament of the aulter ▪ by the power of the holy gost working with gods word is verely really present the bodye and bloud of our sauiour Christe vnder the formes of bread wyne whiche is by Christes owne commaundement example offered to almightye god in sacrifice in commemoration of Christes passion and death wherby the membres of the churche in whose fayth it is offered bothe they that be alyue and departed perceyue plentuouse and abundaunt grace and mercye and in al their necessities and calamities releife and succur ▪ Our moste merciful father graunt vs to persist stedfast constant in the true catholike faythe and confession of this most blessed Sacrament and sacrifice and with pure deuotion as he hathe ordayned to vse frequent this holye misterye of vnitie reconsiliation that we maye therby remayne in him and he in vs for euermore To whome be all glorye and prayse wyth out ende AMEN ¶ Imprinted at London in Paules churche yarde at the sygne of the