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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

to do and therefore some of them blynded by their owne foolyshe suspicion conceaued and publyshed amonges other as it was most likely vnto them that we in oure secrete misteries did kil yonge chyldren eatyng their fleshe and drynkyng their bloude therevpon accused certayn before the magistrates of thys haynouse crime whiche they coulde neuer trye oute to be true as they dyd accuse But for oure purpose it appeareth plainly that we wold neuer haue kept our mysteries so secrete yf they had bene but ceremonies of eatynge of bread wine nor they would neuer haue accused vs of such beastly and vnnatural crimes beyng men of such reason learnynge and equitie as they were yf there hadde not bene some trueth in theyr accusation whyche in dede was true for the substaunce of that they alledged but not for the maner of the thinge for it was is true that we in oure mysteries eate fleshe drynk bloud but yet we do not kyl and murdre younge children and eate theyr fleshe and drynke theyr bloude And therfore I alledge the sayinges of Tertullian and Eusebius the whych is also in Origen the .6 booke contra Celsum to declare the accusation of the gentiles agaynste vs concernyng the eatyng of fleshe and drynkynge of bloud whyche could neuer haue commed into theyr heades so too haue done yf there had not bene a trueth in that matter whych they by theyr reason could neuer see otherwise then they alledged which we by our fayth do playnly see and know as it was ordeyned by Christ oure Lorde And for that cause Tertulliane dyd cast in a vayn word sayinge that we were accused of the sacrament of kyllyng of children whych word Sacramente standeth there for no purpose but to declare vnto vs that this their accusation dyd rise for lacke of the true precyse knowledge of our Sacrament whyche is true concerning the eatyng of fleshe drynkynge of bloude but not true concernyng the kyllynge and murderyng of chyldren And yet afterward our mysteries as they came in more knowledge amonges the gentiles so they came into more contempt for when the multitude of Christen men were so increased that they cared not who did looke vpon them in the time of theyr mysteries beinge out of feare of any externall violence and persecution then the gentyles seyng them knocke and knele make adoration to the Sacramentes not knowyng them to be anye thinge els but as their eyes senses and reason dyd iudge that is to saye breade wine as oure Sacramentaries do nowe beynge blynded nowe with heresye as they before were with infidelitye then I saye they sayde that we dyd not worshyppe and adore one God as we pretended but many gods as they were accustomed for they sayde as saynte Augustyne wryteth that we dyd worshippe Ceres and Bacchus the goddes of corne and wyne takyng our Sacramentes to be nothyng els but bare bread wine as the Sacramentaries do and not to be Christe oure Lord God his flesh and his bloude as al true faythful men do whyche appeareth by the adoration of them the whych adoration we learne y t it was done to the Sacramentes frō the begynnynge as is proued by the testimonies of our enemies the gentiles as S. A●gustyne reporteth And also by their adoration we learne y ● the thynges whyeh they dyd adore were not simple creatures but Christes body and his bloude vnited to the seconde person in Trinitie S. Basyll beyng asked wyth what feare persuasion fayth and affection we shuld come communicate the bodye and bloude of Christ aunswereth thus Concernyng the feare we haue the saying of the Apostel He that eateth and drynketh vnworthelye eateth and drynketh his iudgemente and damnation What fayth we shuld haue the wordes of oure Lorde do teache who sayd This is my bo●y whych is gyuen for you do this in my remembraunce And Hesichius sayeth likewyse Sermo qui prolatus est in dominicum mysterium ipse liberat nos ab ignorātia The wordes of Christ whych were spoken vpon oure Lordes mysterye they deliuer vs frō ignoraūce that is to say they teache vs what fayth what estimation we shuld haue of them Nowe excepte they be taken as they sound to euery man although he be vnlearned and not instructed in oure fayth before thei could not teache vs what fayth we shoulde haue concernynge the Sacramentes and therfore in that they be wordes whervpō we must learne our fayth whyche deliue● vs from ignoraunce what y e thinges be that be deliuered for that cause they must be taken as they sounde that is to say that the sacramentes deliuered be the very body bloude of Christ that gaue them Chrysostome sayth Quod sacerdos de manu sua dat non solum sanctificatum est sed etiam sanctificatio est That thyng that the priest doth gyue out of his hand is not only a thyng sanctified but it is sanctification it selfe Therfore our Sacrament must not only be an holy thing as they sayd holy breade and holy wyne but it muste be the substaunce of holines making all other thynges holy And here I thinke it worthy to be noted and to be opened somwhat vnto you wyth what sophistrye and vnlearned folye they deluded the sāctification and consecration of this Sacrament Children at the vniuersitie can tell that it is a deceytfull waye of reasoning by a generall description to exclude and dryue awaye a speciall and singulare definition as they dyd in this case For they sayd that the consecration of the sacrament was no more but an appoyntynge of bread wine to an holy vse which vse they sayd was to signifye vnto vs Christes body that is in heauen and therefore some sayd that the bread was consecrate when the paryshe clerke did bring it to the churche and set it vpon the table and these were no small men but our greatest bishops God forgiue it them other sayd it was not consecrate tyl the wordes of Christ were spoken but yet they noted that the Priest should not looke at the breade in the tyme of the pronouncyng for this ende be lyke that they shuld not be deceaued and that God shoulde worke no more then it pleased thē that their doctrine might some waye be true And therefore they sayde euery man and woman might consecrate speake the woordes as wel as a priest but thei neuer redde what Arnobius sayeth Quid tam magnificū quam Sacramenta diuina conficere et quid tam perniciosum quam si ea is conficiat qui nullum sacerdotij gradum accepit what is so excellent then to consecrate the sacramentes of God and what is so pernicio use then yf he do consecrate that hath receaued no ordre and degree of priesthode And as they erred in the time and person so they erred in the nature of the consecration making thys of the same sort that al other cōsecrations be receauynge the general description and denyinge

▪ of lesse value and efficacie In the olde lawe and also in S. Paule it is sayd Hic est sanguis Testamenti quod uobis cum pepigit Deus This is the bloude of the Testament that god hath couenaūt with you he sayeth not This is the bloude of the newe Testamēt But yf these woordes Thys is my bloude of the newe Testament the Euangelist had meant that it had bene the figure of the bloude of the new Testament what had he sayd more then Moyses sayde before for the bloude of calues gotes was the figure of thys bloude of Christe And then were the Iewes and the olde lawe of more dignity then we Christen men of the new law because beside we both 〈◊〉 but vnder figures as these men saye yet their figure was of more estima●ion 〈◊〉 ours is beyng as they saye but ●are breade and wyne wherefore seyng these wordes of Christ. this is my bloude be y ● ●rme of our Sacrament the effect wherof is the confirmation of the newe Testament it foloweth wel that the cause muste be of lyke or more dignity so by no meanes can be y e material creature of wine but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ. An other effect of this Sacrament is taughte vs in S. Luke the .24 chapiter of his Gospell where oure sauioure Christe sate downe with his two Disciples that wente to Emaus and takynge breade blessed it and brake it gaue it to them and then their eyes were opened and they knewe him S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread which is the sacramēt of the aultare sayth the effect of it is to open oure eyes that we may know god And Theophilactus vpon thys place of saynt Luke wryteth thys Insinuatur et aliud quiddam nempe quòd oculi eorum qui benedictū panem assumunt aperiuntur ut agnoscant illum magnam enim indicibilem uim habet caro Domini By thys scripture an other thing is giuen vs to vnderstande that the eyes of them whyche receaue thys blessed bread be opened that thei might know hym for the fleshe of our Lord hath a great vnspeakeable vertue Here we may perceaue both by the scripture and also by y e holy Doctours and Fathers that the effect of this Sacrament is the openynge of oure eyes to knowe God and that the cause of that is the fleshe of Christ whych is our sacrament and in no wyse can be eyther breade or wyne An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn He that eateth me shall lyue for me he that eateth my fleshe and drinketh my bloude ▪ hath euerlastyng lyfe and I shall rayse hym vp in the last daye Upon thys place Cirillus sayth Ego enin dixit id est corpus meum quod comedetur resuscitabo eum ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ saith I that is to saye my bodye whych shalbe eaten shal rayse hym vp I that am made man by my fleshe shall rayse vp thē that eate it in the last daye And in hys 10. booke he sayeth more playnly Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem uitam traduci nisi naturalis uitae corpus ei coni●ngeretur Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life except the body of natural lyfe be ioyned to it By these aucthorities we learne that the effect of Christes body in the sacrament is the raysyng vp of our bodyes to eternall lyfe And also we learne that the eatyng of christes body is not only spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receaued of our bodyes as our spirituall foode and because it is of infinite power it is not conuerted into the substaunce of our flesh as other corruptible meates be but it doth chaūge conuert our fleshe into hys propertye makyng it of mortall and deade immortall and lyuely As the same Cyrillus writeth in his .4 booke Recordare quamuis naturaliter aqua frigidior sit aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quāuis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati ad proprietatem illius ad uitam reformamur Oportuit enim certe ut non solū anima per spiritum sanctum in beatam uitam ascenderet uerū etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englysh is thys Remembre how water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde waxeth hoate euen so do we although we be corruptible by reason of the nature of oure fleshe yet by participation of Christes fleshe whych is life we are brought frō our weakenes and refourmed to his proprietye that is to saye to lyfe for it is necessary that not only our soule should ascende to an happy and spirituall lyfe by receauyng the holy ghoste but also y t this rude earthly body should be reduced to immortalitie by ta●ynge touching and corporall meat like to it selfe This place is verye playne declarynge vnto vs that lyke as our soules are reuiued frō the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme euen so our bodyes beyng corruptible by nature and dead by reason of the general sentence of death are restored agayne to lyfe eternal and celestial by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare And in hys eleuenth boke he sayth that it is not possible for the corruptible nature of man to ascende to immortalitye excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe Here perchaunce some men wyl stumble consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe whych we knowe neuer receaued Christes flesh in the sacrament But their dout in this poynt may soone be resolued yf they cōsidre that scripture and the olde fathers speake after the ordinary workyng of GOD making no preiudice to the absolute power of God who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same As for example Wythout Baptysme in water and the holy ghost no man can entre into the kingedome

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

putte to thy hand knowynge that thou must prepare such lyke thinges agayne S. Augustyne vpon saynt Iohn and Chrysostome vpon the Psalme and Hesichius and other moo whose wordes it were to longe to reherse in Latyne do expounde this place of the prouerbes thus Who is this great man but Iesus Christ our lord gods sonne and what is the table of this great mā but where is receaued his bodye and his bloude that hath giuen hys life for vs And what is to sytte at that table but to come to it humbly and deuoutly what is to considre and vnderstande wisely what thinges be sette before thee but to discerne the body bloude of Christe to be set there verelye in trueth and to knowe the grace vertue and dignitie of thē and the daunger for the misusyng of them and what is to put to thy hande knowynge that thou muste prepare suche like agayne but to eate of them knowynge that christen men in the cause of Christ and defence of the trueth are bounden to shedde theyr bloude and spend their lyues for their brethren as christ hath done the same for vs before that lyke as we haue receaued at Christes table hys bodye and his bloude so oughte we to giue for our brethren our bodyes and bloude Thys comparyson of taking giuing the like agayne auoydeth all the triflynge cauillations of these figuratiue speaches that the simple peoples heades be combred wythal Here is no place for eatyng only by fayth for the martyrs dyd not only beleue in Christe but also in very dede gaue theyr bodyes and shedde their bloude really for Christ. I nede not stande longer in so playne a matter although I could alledge muche more oute of al the auncient fathers yea more playner then these I haue touched yf any can be playner If I did but tel the bare names of the Sacrament whyche the authors gyue it I shuld proue manifestlye that it were the very body and bloude of Christ not breade and wyne Ignatius calleth it Medicamentum immortacitatis antidotum non moriendi a medicine of immortalitye a preseruatiue agaynste deathe Dionisius Ariopagita S. Paules scholer calleth it hostia salutaris the sacrifice of our saluation Iustinus martyr sayeth it is caro sanguis incarnati Iesu the fleshe bloud of Iesus incarnate whyche names be gyuen to it of the scripture and all other wryters Origen calleth it Panis uitae dapes saluatoris epulum incorruptum Dominus the breade of lyfe the deynties of oure sauioure the meate that is neuer corrupted yea our Lorde hym selfe Cyprian calleth it Sanctū domini the holy one of God gratia salutaris the sauyng grace Cibus inconsumptibilis the meate that can neuer be cōsumed Alimonia immortalitatis the foode of immortalitye Portio uitae aeternae the portion of eternal lyfe Sacrificium perpes holocaustum permanens a cōtinual sacrifice an offerynge alwayes remaynynge Christus yea he calleth it Christ The greate general counsell at Nice calleth it Agnus Dei qui tollit ●eccatum mundi the lambe of God that taketh awaye the synnes of the world Optatus an olde author gyueth it diuerse names as in this sentence Quid tam sacrilegū quàm altaria Dei frangere radere remouere in quibus uota populi membra Christi portata sunt unde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est What is more sacrilege then to breake the aultares of God as the Donati●tes dyd or to scrape them or to remoue them vpon the whych aultares the vowes of the people y t is to saye the members of Christ are borne from whych aultares also the pledge of eternall saluation the defence and buckeler of fayth and the hope of resurrection be receaued Hilarius calleth it cibus dominicus our Lordes meate uerbum caro the worde made fleshe S. Basyll in hys Masse calleth them sancta diuina impolluta immortalia supercelestia uiuifica sacramenta Holy Sacramentes godly pure vndefyled immortall heauenly and gyuyng lyfe What wyttelesse and vngodlye man woulde gyue these names to breade and wyne S. Ambrose calleth it gratia dei the grace of God not an accidental grace receaued of God into mans soule but the very reall Sacrament he calleth the grace of God the whych hys brother Satyrus being vpon the sea and hys shippe broken sekyng for none other ayde but onelye the remedy of fayth and the defence of that Sacrament toke thys grace of God of the priestes and caused it to be bounde in a stole whych he tied about his necke and so trusting in that committed hym selfe to the waters by vertue whereof he escaped drownyng and afterward of a catholike Bysshop he receaued that same grace of God wyth hys mouth Chrysostome O wyth what eloquence doth he vtter thys matter heare but thys one place Ipsa namque mensa animae nostrae uis est nerui mentis fiduciae uinculum fundamentum spes salus lux uita nostra The very table sayeth he meanynge the meate of the table is the strengthe of our soule the synewes of oure mynde the knotte of our trust the foundation oure hope oure health oure lyght and our life What names what effectes be these and in an other Homelye he calleth it Rex coeli Deus Christus The kyng of heauen God hym selfe Christ which he sayth goeth into vs by these gates dores of our mouthes Cyrillus calleth it sanctificatio uiuifica The very sanctification that gyueth lyfe And S. Augustyne calleth it Praetium nostrum The pryce of our redemption whych Iudas receaued What shuld I trouble you any longer in so playn a matter Why shoulde these holye fathers deceaue vs by callinge this Sacramente w t so gloriouse and highe names yf they meante not so but that it was but breade and wyne they lacked no grace that had so muche grace as to shedde their bloud for christes fayth they lacked no wytte nor eloquence to expresse what they meant Thus dyd they wi●h one consent after one maner alwayes speake and wryte by whose playne preachynge and wrytinge the whole worlde of Christendome hathe bene perswaded and establyshed in this fayth of the real presence these fiftene hundreth yeres If they haue seduced vs meaning otherwise then they wrote then may we iustly say that they were not martirs confessors in dede but very deuyls errynge them selues and bringynge other also in erroure But good people the truth is they erred not but taught vs as they beleued the very truthe confirmyng and testifyinge that faythe whyche their bloud y t they had taught with their mouthe And yf there be anye errour it is in vs that for the vnlearned talkinge and wytlesse sophistical reasonyng of a fewe men will headlinges destroye our soules forsaking not cōtinuing in that faythe whyche was taught by the mouth of christ ▪ sealed with his