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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19670	A setting open of the subtyle sophistrie of Thomas VVatson Doctor of Diuinitie which he vsed in hys two sermons made before Queene Mary, in the thirde and fift Fridayes in Lent anno. 1553. to prooue the reall presence of Christs body and bloud in the sacrament, and the Masse to be the sacrifice of the newe Testament, written by Robert Crowley clearke. Seene and allowed according to the Queenes Maiesties iniunctions.	Crowley, Robert, 1518?-1588.; Watson, Thomas, 1513-1584. Twoo notable sermons.	1569 (1569)	STC 6093; ESTC S109120	329,143	416

doth descende or come downe from whence many doe receiue the earnest of eternall lyfe the safegarde of faith and the hope of resurrection The aultars I say vpon which our sauiour did commaund not to laye the offerings of brotherhood except the same be seasoned with peace Laye downe sayth he thine offering before the aultar and go thy way back agayne Agrée with thy brother that the priest may offer for thée For what other thing is the aultar but the seat of the bodye and bloud of Christ All these things hath your furie eyther scraped broken or set aside Thus farre Optatus against the Donatists amongst whome Parmenian was one of the chiefe Saint Austen wryting against the same Parmenian saith that the Donatists denied all that were not of their sect Contra Epist Parmen li. 1. Capit. 3. to be of the Church of Christ And therefore they accounted all the ministratiō that was done by any other minister then their owne to be filthy and abhominable And where they might get the vpper hande they made spoyle of all those things that serued for the ministration For which doings Optatus doth in this place inueygh against them And to cause their crueltie and folly to appéere the greater in breaking scraping and remouing the communion tables which he calleth aultars he giueth names of great excellencie and dignitie to those things that were ministred vpon those tables calling the same the body and bloud and members of Christ the earnest or pledge of euerlasting saluation the safegarde of fayth and the hope of resurrection Yea he sayth that God is inuocated and called vpon there and that the holy ghost being earnestly desired doth descend and come downe thyther But you slip ouer those wordes because the maner of spéeche that the wryter vseth there is by these wordes perceyued Watson can slip ouer some words For who knoweth not that the cōming downe of the holy ghost must be vnderstanded to be spirituall and therfore the maner of spéeche to be Hyperbolicall He sayth also that the vowes of the people be sustayned or borne vpon those tables whereby he vnderstandeth the prayers of the people as may appéere by that which he wryteth in the same booke where he sayth thus Cur votae desideria hominum cum ipsis altaribus confregistis Illic ad aures Dei ascendere populi solebat oratio c. Why haue you with those aultars dashed in péeces the prayers peticions of men The prayer of the people was wonte there to ascend to the eares of God Why haue you cut downe the way that the prayers should go vp by And why haue ye labored with wicked hands in maner to pul away the ladder that the praier should not haue away vp as it was wont to haue And that it is the communion table which he calleth an aultar it is plaine by the which he writeth in the same booke also where he saith thus Quis fidelium nescit in peragendis mysterijs ipsa ligna linteamine cooperiri c. What faithfull man is ignorant that in the ministration of the sacraments the timber is couered with a linnen cloth When you haue weighed all this that Optatus hath written you will not I trow make so great reconing of the names that he gyueth to the sacrament Accompting them as sufficient reasons to proue that the sacrament is the verie body and bloud of Christ and not bread and wine Hilarius also calleth it Cibus Dominicus Our Lords meat Hilarius li. 8. Verbum caro the worde made fleshe I must néedes let the readers sée the wordes of Hilarie as they stande written in his eyght booke De irinitate And then let him iudge howe worthye credite you are that shame not to snatch such péeces to proue your purpose He sayth thus Eos nunc qui inter Patrem filium voluntatis ingerunt vnitatem interrogo vtrumne per naturae veritatem bodie Christus in nobis sit an per concordiam voluntatis Si enim verè verbum caro factum est nos verè verbum carnem cibo dominico sumimus quomodo non naturaliter manere in nobis ixistimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit Nowe I doe demaunde of them that doe cast in or heape vpon vs the vnitie of wyll betwéene the father and the sonne whether at this day Christ be in vs by nature in déede or by agréement of wyll For if the sonne of God be made fleshe in déede and we doe in the Lordes meat receyue the sonne of God incarnate in déede how should he be thought not to dwell naturally in vs which being borne a man hath both taken vnto himselfe the inseparable nature of our fleshe and also hath myngled the nature of his fleshe with the nature of eternitie to be communicated vnto vs vnder a sacrament If we shall vnderstand all these words of Hilarie so grossely as you would haue vs to vnderstand those wordes that you cite then shall Hilarie be found one of those that affirme the two natures in Christ to be confounded contrarie to that which all true christians doe with Athanasius confesse For he saith that Christ hath mingled the nature of his fleshe with the eternitie that is with the deuine nature We must therefore reade his wordes with fauour as I haue noted in that which I haue written vpon those wordes that you cite out of him in the .24 deuision of this Sermon Loke in the 24. deuision Being earnestly bent against those heretikes that denied the naturall vnitie betwixt Christ and his father he speaketh a great deale to largely of the vnitie betwixt Christ and vs calling that naturall also But for the wordes that you cite we confesse all that Hilarie sayth That is that we doe in déede receyue in the Lords meate verie Christ the sonne of God incarnate But not in your grosse maner Basill in his Masse calleth them Sancta Diuina c. Basilius in Missa Holy sacraments godly pure vndefiled immortall heauenly and gyuing lyfe Of what authoritie this Masse of Basill is I referre to the iudgement of the learned It is not neyther hath bene folowed in any Church neyther is it found in his workes in the Gréeke Wherefore it séemeth to mée to be but a deuise thrust out in his name by some one that was vnborne many yeres after Basill was dead But let it be of as great authority as you would wishe it to be shall his wordes that you cite proue the sacrament to be the body and bloud of Christ and neyther bread nor wine He calleth it but an holy godly vndefiled immortall heauenly and quickning sacrament If you adde a minor proposition and saye but euery such sacrament is the reall and naturall body of Christ shall we be enforced to conclude

at the hande of a friend And agayne he sayth Oportet enim nos oblationem Deo facere c. We must needes make an oblation to God and be found thankfull to God our maker in all things In pure iudgement in faith without Hipocrisie in firme hope in feruent loue offering vp the first fruites of those thinges which are his creatures And the Church only may offer this pure oblation to hir maker offering vnto him some part of his creature with thankesgyuing vnto him But the Iewes doe not now offer for their handes be full of bloud for they haue not receyued the worde whereby offering is made to God No more doe all the Synagogs of heretikes And other which saye that there is another father besides him that is the maker doe therefore when they offer to him those thinges that be of the same creation that we are declare thereby that he is desirous of that which is not his owne and coueteth after those things that appertayne to other And such as doe saye that the things which are of the same creation with vs be made by defect and ignoraunce and suffering doe when they offer the fruites of ignoraunce and of suffering and defect sinne against their father reuiling him rather then giuing him thankes After these wordes doe those wordes followe that you haue cited for your purpose Quomodo autem constabit eis c. Howe shall it be certaine vnto them that that bread wherein thankes are giuen is the body of their Lorde and the Cup of his bloud if they say not that he is the sonne of him that is the maker of the world Thus farre go the wordes that you cite And where as you shut vp the matter with an interrogation as though there were the whole of that which the Author doth there wryte of this matter in as many Copies as I haue séene the poynt there is but a comma and the sentence contynued with these wordes id est verbum eius per quod lignum fructificat c. That is his wordes whereby the trée is made fruitfull the Fountaynes to flowe that gyueth first the blade then the eare and then the full corne in the eare And agayne how doe they saye that the fleshe which is nourished with the body and bloud of the Lorde doth come into corruption and not receyue lyfe Therefore eyther let them chaunge their minde or abstayne from offering the things that are spoken of before As for our iudgement it is agréeable to the Euchariste or thankesgyuing and on the contrarie part the Euchariste doth confirme our sentence or iudgement For we doe offer vnto him the things that are his and doe agréeably preach the communion and vnitie of the fleshe and the spirite For euen as the breade which is of the earth taking the name of God is not nowe common bread but the Eucharist or sacrament of thankesgyuing consisting of two things one earthly and another heauenly so our bodies also being made partakers of the Euchariste are not nowe corruptible for as much as they haue the hope of the resurrection c. And agayne in the ende of the Chapter he sayth Sic idio nos quoque offerre vult munus ad altare frequenter sine intermissione Est ergo altare in caelis c. His will is also that in such sort and therefore we should oftentimes and contynually offer a gift at the aultar The aultar therefore is in heauen For thither are all oure prayers and oblations directed and our temple euen as Iohn sayth in his reuelations And the Temple of God and tabernacle was set open If you had weighed all these wordes of Ireneus togither Watson did not weight Ireneus wordes being written in the same Chapter with those that you cite in your Sermon I suppose you would not haue thought his wordes so méete for your purpose The sacrifice sayth he is sanctified by the pure conscience of the offerer We must be founde thankefull to our maker in all things in pure iudgement in vnfayned fayth in stedfast hope and in feruent loue offring to him the first fruits of those things that be his creatures And the Church onely may offer this oblation The bread which is of the earth receyuing the name of God is not now common bread but the Eucharist consisting of two things the one earthly and the other heauenly He wyll haue vs to offer a gift vpon the aultar continually wythout ceasing The aultar therefore is in heauen How doe these words agrée with the reall presence of Christ in the sacrament And howe can these wordes suffer your Masse to be accompted the sacrifice of the Church The whole purpose of Ireneus in that Chapiter is to shewe that the workes of loue procéeding from an vnfayned fayth and a pure conscience are that sacrifice that God regardeth And in the vse of the sacrament which he calleth the Eucharist or thankesgiuing this sacrifice so acceptable to God is not onely taught by sensible signes but also exercised And the aultar whereon this sacrifice is offered is Christ which is in heauen Against whome Ireneus did write The wordes that you cite were by Ireneus spoken against such as affirmed that God is not the maker of those creatures that we haue the vse of Which affirmation if it were true then Christ being the sonne of God whome those men denied to be the maker of the worlde had no power to institute the sacrament of his body bloud in any of those creatures for he should not then haue béene Lorde ouer them As touching the names body and bloud giuen to this sacrament the reason thereof his declared before Your reasons therfore that you make in Ireneus name are not worth a Lowse To the same ende tendeth the other place which you cite out of the .57 Chapter of the same booke Wherefore those two places of Ireneus who liued within .150 yeres after Christ doe teach you to vse the figure called Metaphora or translation in the vnderstanding of these wordes This is my body and this is my bloud notwithstanding that Christ the speaker is both God and man Psalm 148. and euen he of whom Dauid spake when he sayde Ipse dixit facta sunt He spake the worde and the things were made For he spake not those words as one that would by them creat a new or alter and chaunge the substaunce of that which he had before created Christs purpose in speaking the wordes of his last supper but his purpose was to institute a sacrament or visible signe of the excéeding great mercie that he should shortly shewe in giuing his body and bloud for the redemption of the sinnes of the worlde and of that wonderfull misterie of ioyning the faythfull togither into the felowship of members of one body and of the same to him their head These wordes of Christ therefore are true in his meaning notwithstanding ought that you can saye