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sense_n	blood_n	new_a	testament_n	2,270	5	9.7867	5	true

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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

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

supra ipsum est litet se excusat ad ipsum primo decenter exclamans tu dixisti hoc facite in meam commemorationem Wherfore the bishoppe reuerently and accordyng to hys pastoral office after the prayse and commendation of Gods workes and benefytes he dothe excuse hym selfe that he dothe take vpon hym to offre that sacrifice of our sauiour whych is farre aboue his degree and dignitie crying fyrst vnto hym decentlye Lorde thou dyddeste commaunde sayinge Do thys in my remembraunce If there were no more but thys one aucthoritye it were sufficient to proue that the priest dothe offre the body of Christ which is the sacrifyce of oure Sauiour in the Masse and that he offereth it by the expresse commaundement of Christ saying Do thys in my remembraūce that he offereth that thing whyche is farre exceadynge hys degree whych can be nothynge elles but the bodye of Christ. Therfore leauyng for shortnes of tyme all other aucthorities whyche wyth lytle laboure I coulde brynge in for thys purpose me thynke I maye well conclude that the oblation of Christes bodye bloude in the Masse is the verye sacrifice of the Churche both by y e institution of Christ declared by hys expresse commaundement whyche we are all bounden to obeye and also by hys owne example in offerynge hym selfe vndre the formes of bread and wine which we priestes are bounden to folowe as the scrypture whych I haue alledged doth euidently proue ▪ the true sense wherof is as is recyted not pryuate proceadynge from mine owne brayne but catholyke confirmed by the cōsent of y e churche able to reproue and conuince anye one manne that hath nothyng to saye to the contrary but hys bare naye Besyde the institution which were sufficient for thys matter seynge in the doctrine of fayth the profe dependeth vpō the weyght of one place not vpon the numbre of many yet I shall alledge vnto you the prophecye of Malachy where it is prophecyed before that God would refuse and reiecte the sacrifices of the Iewes that he woulde call vnto vys grace and mercy the gentiles in whose Churche there shuld be one pure and cleane sacrifice succedyng al the other offered in euery place whych canne be none other but thys one pure sacrifice of Christes body in the Masse The place is thys Non est mihi uoluntas in uobis munus non suscipiam de manu uestra ab ortuenim solis usque ad occasum magnū ▪ est nomen meum in gentibus in omni loco sacrificabitur offeretur nomini meo oblatio munda I haue no will and pleasure in you and I wyll receaue no offerynge or rewarde of your hand For from the risinge of the sunne to the settynge my name is great amonges the gentyles and in euery place there shalbe sacrifice done and a pure and cle●●● oblation shall be offered to my name Thys place is very playne for the detestynge of the Iewes ▪ the reiectinge of their sacrifices for the vocation of the gentyles ▪ and for the pure and one singulare sacryfyce that amonges them shall be offered to almightye God in euerye place in stede of the other This must nedes be y e sacrifice of the Masse or elles let them that saye naye shewe of what other the place is ment And in verye dede some haue bestowed all their witte and learnynge wrytynge and rackynge thys place to make it serue to some other sacrifyce besyde y e Masse but it wyl not be the truth hath euer preuayled Some haue drawen it to the spiritual inward sacrifices of good mens hartes but in y e vnderstandinge they be ouerthrowē for the place speaketh precisely of one sacrifice the ot●er spirituall sacrifices be many so manye as there be heartes of good men to offer them And it speaketh also of one pure and cleane sacrifice ▪ but all the rightwesnes of mā is vnperfyte vnpure vnclean and compared to a fylthy cloth of a sycke woman and it speaketh of suche one pure sacrifice as shall succede and followe in the place of the other sacryfices of the Iewes which god reiecteth and abrogateth But the inward spirituall sacrifices of good men haue ben offered vsed before the lawe in the law after the law frō the time of Adam til the worldes ende Wherefore it is not possible that this place shulde be directly only vnderstanded of the spiritual sacrifices There be other also y t wrast it wold haue it meane only of the bloudy sacrifice of christ vpon the crosse But that can not be the wordes be so playn to the contrary For although that be one and pure sacrifice yet it was not offered in euery place as Malachie sayeth it shall and also it was offered only among the Iewes vpon the mount of Caluary where the Prophete sayeth thys sacrifice he speaketh of shall be offered in euery place amonge the gentyles Therfore to conclude thys is a playne prophecye declarynge the wyl of God to haue all the sacrifices of the Iewes to cease and in the churche of hys newe people the gentiles to haue thys one pure sacrifice of Christes bodye and bloude in the Masse to be frequented in euerye place wherewith he is wel pleased and contented And in thys sense Irenaeus taketh it whose wordes in Latyn I alledged a lytle before that Christ confessyng the cup to be of hys bloude did teache the newe oblation of the newe testament whych the churche receauing of the Apostles offereth to God throughoute the worlde of the whyche Malachye one of the twelue Prophetes dydde speake before I haue no wyll nor pleasure in you and so forth As I haue recyted before manifestly declarynge that the olde people shoulde cease to offre to God and that the newe people shall offre vnto hym one pure sacryfice in euery place Chrysostome also sayeth Et in omni loco sacrificium offeretur nomini meo et sacrifium purū ▪ Vide quàm lucul●̄ter quamque dilucidè mysticā interpretatus est mensam quae est incruenta hostla And in euery place a sacrifice shall be offered to my name that a pure sacrifice See howe euidently howe plainly he doth interprete the mysticall table whyche is the vnbloudy sacrifice I nede not to open this place anye more beinge so playne as it is Saynte Augustyne wrytyng agaynste the Iewes sayeth thus Aperite oculos tandem aliquando uidete ab oriente sole usque ad occidentem non in uno loco ut uobis fuit constitutum sed in omni loco offerri sacrificium Christianorum non cuilibet Deo sed ei qui ista prae dixit Deo Israel Open youre eyes at last you Iewes see from the rising of the sunne to the setting not in one place as it was ordeyned amōges you but in euerye place to be offered the sacrifice of Christen men not to euery God but to him that prophecied these before the GOD of

the fleshe of an holy man ioyned to the word of God by vnitye of dignitye nor as the fleshe of hym in whome God dwelleth but as the flesh only propre to gods sonne verely giuing life to the receauer By this determination of this general coūcel we learne that in the mysticall benediction by whyche word is meant thys blessed Sacramente we receaue Christes owne propre fleshe and of it we receaue sanctification and lyfe before the receypt whereof we celebrate the vnbloudye sacrifice of the same in our churches declaring our Lordes death resurrection and ascension and by this place we plainly perceaue that the doinges and wordes whych be vsed daylye in oure Masse were also vsed in the time of this councel muche aboue a thousand yeares agoo This doctrine also was determined in the general councell holden at Constantinople in the time of Iustyniane y e Emperoure the yeare of our Lorde 552. where be wrytten these wordes Omni sensibili creaturae supereminet is qui salutari passione coelestem nactus digni tatem edens bibens Christū ad uitam aeternam perpetuo cōiungitur anima corpore diuinae participatione gratiae sāctificatur and so forth He farre excelleth euerye sensible creature that by the passion of our sauioure obteynyng heauenlye dignitie eatyng and drynkyng Christ is continually ioyned to eternal lyfe and is sanctified bothe in soule and body by participation of the heauenly grace Thys place is notable declarynge the dignitie of hym that eateth Christ and the effecte of that eatynge to be euerlastynge lyfe and sanctification bothe of bodye and soule Likewyse the general coūcell called Lateranense holden at Rome the yeare of our Lorde 1215. determyned thys matter in the same termes that we expresse it nowe Vna est fidelium uniuersalis Ecclesia extra quam nullus omnino saluatur in qua idem ipse sacerdos sacrificium Iesus Christus cuius corpus sanguis in Sacramento altaris sub speciebus panis uini ueraciter continentur tran substantiatis pane in corpus uino in sanguinem potestate diuina There is one vniuersall churche of all faythfull people wythoute the whych no man is saued at anye tyme in the which Iesus Christ hym selfe is both the priest and the sacrifice whose bodye and bloude be truely conteyned in the sacrament of the aultare vnder the forme of breade and wine the breade beyng transubstantiate into hys body the wine into hys bloude by the power of God This forme of doctrine after this sort in these termes hath bene taught professed beleued throughoute y e whole catholike Churche euer sence that tyme howsoeuer some he retikes forsaking their fayth procedynge from Gods omnipotent word and the vnitye of hys churche and leanynge to their sensualitye and blind reason agaynst fayth haue repyned and barked agaynste the same But I put no doubtes but by Gods grace yf the time wolde suffer me ▪ to make thys matter o● transubstantiation as playne as the other of the reall presence The generall councell also of Constance holden of latter dayes the yeare of our Lord 1415. doth agree and testifye the same in that they condemned Iohn Wyclefe the heretike all his errours agaynst this blessed Sacrament Thus haue I shewed you the consente of the churche by the determinations of the generall councels It shal not be nedeful to rehearse any particular and prouincial councels which al in this doctrine agre with the other generall Furthermore the consente of the churche appeareth by y e condemnation of the heretykes of al ages whych hold any false opinion in anye poynte agaynst the veritye and the institution of Christ concerning this blessed Sacrament The first heretike that euer we reade of in this matter father to all the Sacramentaries that lyue nowe was one in the time of Ignatius by and by after y e Apostels whose name we know not but what he and his sect that folowed him did Theodoretus in his thyrd dialoge maketh mention sayinge that Ignatius who lyued within one hundreth yeare of Christ writeth in an epistle ad Smyrnenses in these wordes Eucharistias oblationes non admittunt eoque non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi quae pro pec●atis nostris passa est quam pater sua benignitate suscitauit They do not allowe and admitte our Sacrament offerynges because they do not confesse the Sacrament called Eucharistia to be the fleshe of oure sauioure Iesus Christe whych fleshe suffered for oure synnes and which the fathers goodnes dyd rayse frō deathe agayne By this we learne what was the fayth in the primitiue churche both that the Sacramente was the verye fleshe of Christ whych suffered for vs also that it was offered for vs by the priestes which thinges those heretykes denyed then as their scholers nowe springing vp vpon their ashes denye nowe that they were condemned as heretykes by the primitiue churche then as these most worthely be condēned by the catholike Churche nowe And where as the due matter wherein this blessed Sacrament is cōsecrated oughte to be vnleauened breade of wheate and wine myxed with water accordyng to the scriptures the example of christ there were one sort of heretykes called Artotoritae of whome speaketh Epiphanius contra Quintillianos whych were so called for y ● they vsed not in their sacrifyces the necessary and due matter but in their mysteries dyd cōsecrate and offer bread and cheese An other sort of heretikes were called Fermentarij because they did consecrate in leuened breade as our men of late dyd commaunde to be done ▪ who were condemned by the generall councell at Basyll Other were called Aquarij or Hydroparastae for that they pretēdyng sobrietye did consecrate in water only wythout wine agaynst whome wrytte saynt Cypriane Chrysostome other who also were cōdemned by the generall councell of Constantinople in trullo cap. 32. Other were called Armenij who in their sacrifices consecrated and offered wyne onelye wythoute water agaynst whome wryteth Theophilactus All these helde false opinion agaynste the necessary and due matter of the Sacramente There were other heretykes that denyed the effecte of the Sacrament as Messaliani who as it is wrytten by Theodoretus sayd that the heauenly foode whereof our lorde spake he that eateh my fleshe drynketh my bloude shal lyue euer more dyd neyther profite nor hurte any man Nestorius also the pernicious herytyke and Archebyshoppe of Constantinople destroyed the vertue of the sacramente as Theophilactus writeth for y t he graunting christes very fleshe to be really and truely present in the Sacramente denyed that fleshe beynge receyued in to our bodyes to be the propre fleshe of gods sonne and therfore to haue no vertue to giue life to our mortal bodies this heresy was condemned by the generalcouncel holden at Ephesus And where as thys sacrament can not