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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

you doe not make a sauiour of your owne workes And the other is that by the sacrifice of the Masse you declare that you beleue there is no sauiour but only Christ And going about to make the matter plaine that it is no vntruth that you affirme you make it appeare more plaine that it is most false that you haue sayd You say that you do renue and represent the passion of Christ and that you offer Christ to his father and what is this but to make your owne doyngs a saluation to your selfe Was not the worke that the priestes of the olde lawe wrought in offering sacrifice for sinne accounted the purging of those sinnes that they offered them for And why shall not your worke in offering Christ to his father be accounted the purging of your sinne and so consequētly your sauiour And can it be true that you beleue there is no sauiour but onely Christ when as mistrusting the sufficiencie of Christes worke once wrought in offering vp himselfe for the sinnes of the worlde you will take vpon you to offer him to his father For though you say that Christ hath ordeyned that you should in such sort renue and represent his passion yet you are not able to proue it Wherefore I say you take it vpon you without commission so to doe It is he of whom it is sayd Ipse saluum faciet populum suum à peccatis eorum Math. 1. He shall saue his people from their sinnes Christ is not an instrumēt of saluation but saluation it selfe It is not sayde he shall be an instrument of saluation whereby other may saue themselues from their sinnes If Christ had not bene the priest that offered as well as the sacrifice that was offered we could haue had no commoditie by his sacrifice The worke of offering Christ to his father must néedes be the worke of sauing Christes people from their sinnes therefore and so consequently your worke in the Masse being the offering vp of Christ must be a worke of sauing of Christes people from their sinnes But your worke in the Masse is not Christes worke in offering himself Ergo you make another sauiour besides Christ But least you should saye that mine argument concludeth not I will forme you a Syllogismus according to the rules of Logick Whosoeuer doth take vpon him to worke the worke of saluation doth make himselfe a sauiour But you doe take vpon you to worke the worke of saluation Ergo you make your selues sauiours The maior proposition is a common knowne truth allowed of all men The minor is prooued thus Whosoeuer taketh vpon him to offer Christ to his father taketh vpon him to worke the worke of saluation But you doe so Ergo you take vpon you to worke the worke of saluation And how doe you then declare your selues to beléeue that there is no Sauiour but onely Christ Many good things you doe in your Masse You confesse your sinnes c. And last of all you desire to be admitted into the felowship of all saintes Watson hydeth the faults of the Masse not by your owne deseruing but by the forgiuenesse of your sinnes All this is well But you speake nothing of your presumption in taking vpon you to offer sacrifice to God for the sinne both of your selues and other Pro quibus tibi offerrimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus pro redemptione animarum suarum c. Remember say you thy seruauntes and thine handmaydens c for whom we doe offer vnto thée or which doe offer vnto thée for themselues and for all theirs this sacrifice of prayse Deuill Coniurers as good as Massing Priestes for the redemption of their soules The Deuill coniurers can say as much for themselues as you doe here They can say what doe we in our coniurations We fast we pray we confesse our sinnes and we doe all that we doe in the name of God the father the sonne and the holye ghost And yet is their doing abhominable Actes 19. because they presume to doe that which God neuer wylled man to doe And they abuse the blessed name of God in making it a meane to call vp and binde Deuils to doe as they would haue them do as the seauen sonnes of Sceua did abuse the name of Iesus in their coniurations Although you therefore doe in many things well yet in this one thing of making the sacrament a sacrifice for the redemption of the soules of Gods people you doe so presumpteously abuse both the sacrament of Christ and the name of God that your hole doing beside is made abhominable as the doing of the Deuill coniurers is When the good people therefore shall consider this they will I doubt not iudge that you make your owne worke in offering Christ to his father a sauiour and therfore another sauiour beside Christ You beleue you say that your prayer is of more efficacie and strength in the presence of Christ in the time of the sacrifice c. And here you take Cyprian to wytnesse when he sayth In huius corporis presentia c. And Chrysostome in fiue seuerall places How good a foundation these places are to builde your fayth vpon the reader shall I trust easily perceyue Cyprian De Caena What Cyprians meaning was in that sermon may well be séene in that which I haue written in the aunswere to the tenth fiftenth thirtie two deuisions of your former Sermon As touching those words that you cite here I must tel you that you haue not forgotten your old maner of adding somewhat for your purpose Cyprian hath said In huius presentia In his presence meaning the presence of God of whome he had spoken before And you are so bolde as to say In huius Corporis presentia In the presence of this body c. Cyprian had sayd before It were better for a man to haue a milstone fastned to his necke and to be cast into the déepe sea then with an vncleane conscience to receyue a sop at the Lordes hand Which doth euen vnto this day create his most true and holy body and doth sanctifie and blesse and deuide it to such as doe in godly sort receyue it And then folow the wordes that you alledge In hys presence teares doe not begge pardon in vaine neyther doth the sacrifice of a contrite hart at any time suffer repulse So that Cyprians meaning is The meaning of Cyprian that the sacrifice of a contrite hart is alwaies accepted in the sight of God And although we be alwayes in the sight of God yet when we come togither to communicate according to Christes institution we doe present our selues in the sight of the Lorde as the Israelites did when they came to offer sacrifice before the Arcke of the couenaunt of the Lorde That thys is the meaning of Cyprian in thys place doth appéere by his wordes that folow immediatly after Quoties

scimus nullis inatiatos mysterijs viderunt omnia quae intus erant quin sanctissimus Christi sanguis sicut in tali tumultu contingit in praedictorum militum vestes effusus est The souldiers came violently into the holy place of whom we knowe that some were not baptized and there they saw all things that were within and the most holy bloud of Christ as chaunceth often in such a tumult was shed vpon the garments of those souldiers Here I marke that he sayth not the figure or signe of Christs bloud but the most holy bloud an other inferiour creature can not be most holy Also I marke that this most holy bloud was reserued there in the holy temple and was not onely in Heauen to be receyued by fayth of the faythfull but also was in the temple and violently handeled of the vnfaythfull being there contemned abused and spilt vpon their garmentes Doth not this barbaricall violence and externall situation of the most holy bloud of Christ proue a reall presence of the same in the sacrament Gregory Nazianzene speaketh after the lyke maner Nazianze orat ad Arianos how that the Arians would not suffer the Catholikes to pray in their temples but troubled them killed them mingled Christes misticall bloud with the bloud of the Catholike Priestes which they slue and so forth whereby we vnderstande a reall presence of Christes bloud by that violence that was shewed vnto it of the heretikes part though Christ were there after that sort that he could suffer no violence of his part We read in saint Hierome and in diuers other Hieronimus ad hedibiam Ipsa conuiua conuiuium comedens qui comeditur that Christ is both the eater of the feast and the feast it selfe both the eater and the meat that is eaten Whereby we vnderstande that Christ giuing his body and his bloud to his disciples did receaue the same himselfe before And as Chrysostome wryteth that least his Disciples should haue bene troubled and offended hearing him say Chrysost in Math. hom 83. This is my bloud Euthymius in Mat. cap. 64. drinke ye all of this as the Caparnaites were before and so should abhorre to haue dronke of the same Christ did first drinke of the same cup before them that he might by his example induce his Disciples to drinke lykewise Hesichius in Leuit. li. 2. Cap. 8. And Hesechius sayth Ipse dominus primus in caena mystica intelligibilem accepit sanguinem atque deinde calicem Apostolis dedit Our Lord himselfe in the mysticall supper first dranke his owne bloud that was not sene but vnderstanded and then gaue the cup to his Apostles By this fact of Christ we may learne that in the cup was verily and really Christes owne bloud or if Christ did eate his bodye and dranke his bloud but in figure then he did eate and drinke it before after that maner in the Tipicall and Legall supper and then how can this mistical supper be the truth and the other the figure if this be but a figure likewise And then why should the Apostle be afrayde to doe that nowe they were wont to doe alwaies before It was no new thing worthy the newe Testament to eate and drinke Christ in a figure and therefore it is certaine that Christ in his mysticall supper did not eate and drinke his body and bloud onely figuratiuely And if ye will say that he eate it and dranke it spiritually onely then ye must say that Christ did eate it by faith for spiritual eating is beleuing And if ye say Christ did beleue then it foloweth that Christ was not God Who hath perfite knowledge of al things by sight not vnperfite knowledge by fayth as wee haue seing as through a Glasse in a darke rydle And surely they harpe much vpon this string for this heresie against the presence of Christ in the sacrament is an high way leading to the other heresie that Christ is not God as is proued by diuers wayes and arguments into which pit diuers be falling by this meanes if God doe not put vnder his hande to stay them betimes for if they continue long in this they will fall into the other no remedie whereof we haue alreadie seene experience Then if Christ did eate his body and drinke his bloud in the mysticall supper neyther figuratiuely as he did in the Paschall lambe nor yet spiritually as we doe by fayth then it is certaine that he eate it only sacramentally which is not onely in signe as the sacramentaries expounde the worde but in truth vnder a sacrament whereof the substaunce is the reall and naturall body and bloud of Christ our Lorde After this sort wryteth Chrysostome of Dauid saying thus Non contigit Dauid gustare talem hostiam Chrysost hom de Dauid Saul neque particeps fuerat sanguinis dominici sed legibus imperfectioribus educatus neque tale quicquam exigentibus tamen ad euangelicae philosophiae fastigium peruenit animi moderatione It neuer chaunced to Dauid to taste of such a sacrifice nor he was nor receauer and partaker of our Lordes bloud but being brought vp vnder lawes not so perfite and requiring no such thing yet by the moderation temperaunce of his owne minde he came to the hight of all Euangelicall Diuinitie Here is plaine that Dauid did neuer taste and receaue Christes bloud as we doe in the Gospell and yet Dauid did receaue Christes bloud figuratiuely being partaker of the sacrifices of the olde lawe which were figures of Christes bloud also he did drinke of the same bloud spiritually as we doe whose faith was as good or rather greater then oures Therefore there remayneth one other way that we drink of it which was not graunted vnto him that is to say verily and really in the sacrament To auoyde this place well they must haue mo solutions then they haue inuented yet for neyther figuratiuely nor spiritually will serue it were best for them to yeelde to the truth and confesse that it is there really the very same substaunce of his bloud that was shedde vpon the crosse though not in that forme for the reliefe of our weake nature which else could not sustaine it Here you haue heaped togither the sayings of certain writers CROWLEY to confirme that which you haue hitherto laboured to proue and doe perswade your selfe that you haue sufficiently proued And first you beginne with Chrysostome Another is not the same The same Chrysostome say you c. Here I must put you in remembraunce of that which I haue sayd before that the sentence which you cited before as out of Chrysostome was none of his Wherefore you doe wrong to Iohn Chrysostome to say that he is the same But to the purpose You say that you marke in this place of Chrysostome that he sayth not the figure or signe of Christs bloud but the most holy bloud And another inferiour

and haue assured me That is to saye that the bread and wine which are set on the aultar are not onely a sacrament after the consecration but also the very body and bloud of our Lorde Iesus Christ that not onely the sacrament but the body of Christ in déede is sensibly handled and broken by the priestes handes and grounds with the téeth of the faythfull The homely glose vpon the same place doth so mislike with this recantation of Berrengarius or rather the decrée of the Synode A pretie recantation that he sayth thus Nisi sane intelligas verba Berrengarij in maiorem incides haeresim quam ille habuit Except a man doe warsly vnderstande the wordes of Berrengarius he shall fall into a greater heresie then euer Berrengarius helde any The Pope and the whole Synode doe decree an heresie By this it is manifest euen by the writer of this glose that Pope Nicholas and the whole Synode at Rome did decrée and teach to be holden and enforce Berrengarius to confesse a greater heresie then euer he helde before And howe doth this proue the consent of your Popishe Church in condemning of heresies For the condemnation of Wyckliefe in the counsell of Constance I referre the reader as before And your owne Lirinensis will not take your part in this matter For he was deade many hundred yeres before Berrengarius was borne But I am glad that you haue now found that there may be great treasure of good learning in sixe penie bookes Sixe penie bookes I trust you will not now denie but there may be some good learning in books of halfe the price WATSON Diuision 16 Against the blessed Masse which is the sacrifice of the Church many wordes of many men haue bene sayde but sufficient reprofe of it hath not yet bene heard Here the prayer was made Scriptures neuer one was yet alledged against it sauing one out of the Epistle to the Hebrues where saint Paule wryteth Hebr. 9. that Christ entred into heauen by his owne bloud once and afterward he sayth Christ was once offered vp to take awaye the sinnes of many and all the argument consisteth in this worde once which I shall God wylling discusse hereafter But in very deede that same scripture that they bring against the Masse to no purpose is the verye foundation of the Masse wherevpon the Masse is builded and established after what sort I shall declare as time will serue Howe sufficient proofes haue bene brought against the Masse CROWLEY shall easily appéere to as many as will reade that which Byshop Iewell hath written for an aunswere to your friende Maister Harding And some sufficient proofes may be séene in this that I haue aunswered to your two notable sermons One scripture onely you say hath bene hitherto alledged against your Masse Bylike you haue not séene Iohn Caluines Institutions Where in the fourth booke and .xviij. Chapter he alledgeth more then foure places of scripture against it Thrée out of the first Epistle to the Corinths Manye proofes against the Masse one out of Saint Iohns Gospell the .19 Chapter and the same text that you take for the theme of your two Sermons But what should we make reconing of a multitude of places sith one alledged in the true meaning is sufficient But you haue promised to proue that one place which is alledged against your Masse to be the foundation of the same Which when you shall go about to doe I wyll God wylling proue that no such building can stand vpon such foundation Lyke as there is one God the father WATSON Diuision 17 Ephes 1. Hebr. 7.9 and 10. one Christ our redeemer one body and Church which is redeemed so there is but one onely sacrifice whereby we be redeemed which was once and neuer but once made vpon the aultar of the Crosse for the sinnes of all men 1. Iohn 8. This sacrifice is propitiatorie and a sufficient price and raunsome of the whole world as saint Iohn sayth he is the propitiation for our sinnes and not for our sinnes onely but for the sinnes of the whole worlde Iohn 1. and in his Gospell he wryteth Beholde the Lambe of God that taketh awaye the sinnes of the worlde The vertue of this sacrifice beganne when God promised that the seede of Adam should bruse and breake the Serpents head Genes 3. without the merit of this sacrifice there is no saluation 2. Cor. 5. for God was in Christ reconcyling the world to himselfe This sacrifice is common to both the Testaments wherof both take their effect whose vertue is extended from the beginning of the worlde to the last ende Apoc. 13. for the Lambe was slaine from the beginning of the world as saint Iohn sayth It is also a bloudy and a passible sacrifice extending to the death of him that offered himselfe Galath 3. and it was promised to the fathers and performed in the fulnesse of time the merites whereof receaue no augmentation because it is perfite nor yet diminution because it is eternall And although this sacrifice be sufficient to saue all men yet it is not effectuall to the saluation of all men it is able to saue all but yet all be not saued for what doth it profite the Turkes Saracenes vnfaithfull Gentils and counterfeyt christians The fault is not in God being mercifull to all his workes who created vs without vs but the fault is in our selues CROWLEY Watson can speake truth If all the rest of your two Sermons had bene according to this péece I would not haue misliked with you For I confesse all this to be most true WATSON Diuision 18. Therefore that this sacrifice of Christ as it is sufficient for all so it may be effectuall and profitable for all God hath ordeyned certaine meanes whereby wee may be made able to receaue the merite of it and whereby the vertue of it is brought and applyed vnto vs in the new testament after his passion as it was to the fathers in the olde testament before his passion Of these meanes some be inwarde some be outward the inward be common to both the testaments of which the first and principall is fayth for without faith it is not possible to please God and as saint Iohn sayth he that beleeueth not Hebr. 11. Iohn 3. is nowe alreadye iudged to hym therefore that is an Infidell Chryst hath dyed in vayne Charitie also is a meane 1. Iohn 3. 1. Iohn 2. 1. Cor. 13. for he that loueth not remayneth in death he that hateth his brother is in darkenesse and walketh in darkenesse and can not tell whether he goeth and if I haue all fayth and haue no charitie I am nothing He is not therfore partaker of Christs merites in the remission of sinne that lacketh charitie And so may we say of hope without the which no man receaueth mercye at Christs hande It is true that you say