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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	writer_n	year_n	155	4	4.2523	3	false

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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

playne by that which in the booke that you cite De Ciuitate Dei he addeth to the wordes that you cite His words be these Propter quod etiam vocem illam in psalmo tricesimo nono eiusdem mediatoris per Prophetam loquentis agnoscimus sacrificium oblationem noluisti corpus autem perfecisti mihi quia pro illis omnibus sacrificijs oblationibus corpus eius offertur participantibus ministratur Wherfore sayth saint Austen We doe acknowledge that voyce of the same Meditatour speaking by the Prophet in the Psalme .39 in this wyse thou hast not desired sacrifice and oblation but thou hast made me a perfite bodye for his body is offered in stede of all those sacrifices and oblations and is ministred to such as be partakers thereof The continual offering of Christ This sacrifice bicause it is eternall after the order of Melchisedech is still presently offered by the Meaditor Christ who is both the priest and sacrifice and continually ministred to them that be partakers thereof by faith by that spiritual maner of ministration whereby spirituall lyfe is ministred from the head Christ to his members the Church But nowe to ende this matter your Auditorie must heare one place more which is playnest of all Oecumenius hath said Significat sermo c. If I might vse such libertie in cyting places as you doe in this I could easily finde plaine places ynough to proue whatsoeuer I lusted to take in hande Where the author hath sayde Significat sermo quod licet Christus non obtulerit carentem sanguine hostiam siquidem suum ipsius corpus obtulit attamen qui ab ipso fungentur sacerdotio c. The signification of this saying is that although Christ did not offer a sacrifice without bloud for he offered his owne body yet shall those that shall after him execute the office of priesthood whose high priest God doth vouchsafe to be offer without bloud For that is signified by this saying For euer c. These be the wordes of Oecumenius as Hentenius hath translated them out of the Gréeke But you had promised your Auditorie a playner place then this was beyng thus translated For this is playne against all that you haue done before in proouing that our Sauiour Christ did offer himselfe without bloud For this felow being thus translated sayth Although Christ did not offer a sacrifice without bloud c. Well therefore to make the place plaine in déede you haue amended the translation I trowe and you haue sayde Significat sermo quod non solum Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verum etiam qui ab ipso c. The word meaneth that not onely Christ offered an vnbloudy sacrifice for he offered his owne body but also they that shall vnder him vse the function of a priest whose Byshop he doth vouchsafe to be shall offer without shedding of bloud Well eyther you Oecumenius belyed in translating or your friend Hentenius haue belyed the Gréeke For here is playne contradiction The one sayth Hath not offred and the other sayth hath offered Wherfore it must néedes folow that the one hath made a lye And peraduenture if the Gréeke might be séene and well viewed you might be founde false harlots both for Hentenius was a Louanist c. For who so readeth the rest that Oecumenius hath collected out of other wryters that were before his time and patched togither into one commentarie vpon the Epistle to the Hebrues he shall haue but little occasion to thinke that Oecumenius could be of such minde concerning the meaning of these wordes Tu es sacerdos in aeternum thou art a priest for euer as in this place that you cite he sheweth himselfe to be when he sayth Christ could not be sayde to be a priest for euer but in respect of those sacrifycing priestes that are now by whose meanes he doth still offer and is offred For vpon the tenth Chapter and these wordes Singulis annis he sayth thus An ne nos semper offerimus hostias sanguine carentes sed vnius eiusdemque mortis Christi memoriam facimus vnum Christi corpus semper edimus Doe we alwaies offer sacrifices that haue no bloud But we doe make a memoriall of that one and the selfe same death of Christ and doe alway eate one body of Christ And vpon the worde Perpetuò he sayth Quum vna perpetuò sufficiat Seing that one sacrifice may suffice for euer And vpon these wordes In certitudine fidei In the certainty of fayth he sayth thus Quoniam autem nihil est post haec visibile neque templum id enim est caelum neque Pontifex is est Christus neque victima haec corpus est ipsius necessaria in posterum est fides Verum quia contingit credere simul haesitare ait In certitudine fidei Hoc est vt certisimus de his Oecumenius his meaning made plaine Bicause that hence forth there is nothing visible neither temple for that is heauen neyther high priest for that is Christ neyther sacrifice for that is his bodye fayth is from this tyme forward necessarie But bicause it doth happen that a man doth at one time both beleue and doubt he sayth in the certaintie of fayth that is that we may be certaine of these things Many such sayings as this are in that Commentarie wherefore corrupting of the Author in translating may be suspected as well on the behalfe of Hentenius as you although your doing doe more appéere then his But graunt that Oecumenius haue written in Gréeke euen as you haue reported him in Latine Is he knowne to be of such antiquitie and authoritie in the Church that his glose must be of more authoritie credit then the playne wordes of the text Saint Paule sayth Iam non est oblatio pro peccatis There is nowe no oblation for sinnes Seing Christ hath by one oblation made perfite such as be sanctified what néedeth there any more offering for sinne For the cause of the continuaunce of the offering was the imperfection of the offerings which could neuer take away sinne but alway put the offerers in minde of one that was to come who should be able by one oblation once offered fully to take away the sinnes of the whole worlde Oecumenius may haue no credite against saint Paule Your Oecumenius therefore being a great many of hundred yeres after saint Paule as may iustly be gathered by that he wrote after so many of the Gréeke wryters as he nameth in his booke should nowe be credited in that which he wryteth contrarie to saint Paule if that should be beleued as taught by him which you would so fayne maintaine by his wordes Your false dealings therfore being so playne as it is I néede not to stand vpon the opening of it any more but onely to desire the reader to waight the matter and he shall sée that the

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