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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	blood_n	order_n	30	3	6.4783	4	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

misticall Table which is the vnbloudie sacrifice Well the reader shall sée the wordes that folow immediately in the same place Thymiama verò purum appellat sacras preces quae post hostiam offeruntur Hic enim suffitus Deum refocillat Non is qui à terrenis radicibus sumitur sed qui a puro corde exhalatur And he calleth the holy prayers that are offered after the sacrifice pure incense For this swéete perfume is a refreshing to God Not that which is taken from the rootes that grow in the earth but that which is breathed out of a pure hart In mine aunswere to the ninth diuision of your former sermon I haue noted out of this same Chrysostome in his .17 Chrysost in Epist ad Heb. ho. 17. Homily vpon the Epistle to the Hebrues that the fathers vsed to cal the sacrament of the bodie of Christ a sacrifice and yet they vnderstood it to be but a remembraunce of that sacrifice that Christ offered on the Crosse once for all Of which sacrifice that same Chrysostome wryteth in this same Homily that you cite vpon the .95 Psalme saying Omnino magnus erat modo carens numerus sacrificiorum in lege quae omnia noua gratia superueniens vno complectitur sacrificio vnam ac veram statuens hostiam The number of sacrifices in the lawe was verie great and without measure which the grace that is come vpon vs doth comprehend all in one sacrifice appoynting but one true sacrifice That this is spoken of that one sacrifice that Christ did offer on the Crosse once for all is plaine by that which doth immediately folowe For he sayth Habemus autem nos in nobis ipsis varias immolationes c. And we also haue in our selues sundrie offerings which do not procéede according to the lawe but are such as be séemeth for the Euangelicall grace Wilt thou knowe these sacrifices which the Church hath when the Euangelicall sacrifice doth without bloud without smoke without Altare and other ceremonies ascende vp vnto God and what the pure and vndefiled sacrifice is Hearken to the holy scripture which doth plainly expounde vnto thée this difference and varietie The first sacrifice therefore is that which I haue spoken of before that spirituall and misticall sacrifice whereof Paule sayth thus Be yée folowers of God as dearely beloued children and walke in loue euen as Christ hath loued vs. c. What sacrifices the church offereth to God And after this he maketh a short rehersall of all those sacrifices that the Church of Christ hath to offer to God and he sayth thus Habes igitur primum sacrificium illud salutare donum secundum Martyrium tertium deprecationis quartum iubilationis quintum iusticiae sextum elemosinae septimum laudis octauum compunctionis nonum humilitatis decimum praedicationis Thou hast therefore the first sacrifice which is that healthfull sacrifice the second martyrdome the thirde of prayer the fourth of reioysing after victorie the fift of righteousnesse the sixt of almose the seuenth of prayse the eight of inward sorrow for sinne the ninth of humilitie the tenth of preaching By this it is manifest that when Chrysostome speaketh of one sacrifice that comprehendeth all the sacrifices of the olde lawe he meaneth that one sacrifice that Christ did offer in his owne person once for all And when he speaketh of those sacrifices that the Church hath to offer to God he meaneth of such as be offered without bloud without smoke without Altare and without other ceremonies He meaneth therefore nothing lesse then to maintaine your massing sacrifice August cont Iudeos The wordes that you cite out of Austen contra Iudaos make nothing for you For he speaketh there of that sacrifice that I haue here declared Chrysostome to speake of As doth right wel appéere by that which foloweth in the same booke For he sayth Accedite ad eum qui ante oculos vestros glorificatur ambulando non laborabitis ibi enim acceditis vbi creditis Come vnto him that is glorified in your presence it shall not be painefull for you to walke for you do come vnto him euen there where ye doe beleue And againe he sayth Come let vs walke in the light of the Lorde because his name is great among the Gentiles And in the place that you say you omit least ye should be tedious c. S. Austen sayth thus Incensum enim quod grece thymiama August con● aduers legis lib. 11. cap. 20. sicut exposuit Iohannes in Apocalipsi orationes sunt sanctorum c. For the incense which in Gréeke is called Thymiama as saint Iohn doth expound it in his Reuelations are the prayers of the Saintes Least I therefore should be tedious and to curious in so plaine a matter I omitte much that might be brought against your assertion both out of Austen in the places that you haue here cited and other of his workes and also out of the rest of the fathers Ye haue heard the thing proued by the Gospell by the Prophet WATSON Diuision 25. nowe heare the proofe of the figure taken out of the lawe The Psalme sayth Tues sacerdos in aeternum secundum ordinem Melchisedech Psal 109. Thou art meaning Christ a priest after the order of Melchisedech Melchesedech was a priest of the most highest God as appeareth both by his wordes and factes in that he blessed Abraham and also receyued tythes of him whose oblation was breade and wine which he offered to God meeting with Abraham comming from the spoyle of the kings Gene. 14. As for such fond cauillations as some make for that the booke sayth non obtulit sed protulit I let passe as thinges nothing furthering their purpose nor yet hindring ours This is plaine by saint Paule that euery Bishop and Priest is ordeyned to offer sacrifice Hebr. 8. If Christ our sauiour be a Priest and that after the order of Melchisedech as the Psalme and saint Paule do witnesse Psal 109. then it must nedes folow that Christ had some thing to offer which is nothing but himselfe and to no creature but to God which he was himselfe seing euery sacrifice is that honour that is due only to God And that he offered himselfe after the order of Melchisedech which must be vnder the formes of breade and wine For that was the order and maner of Melchesedech Which kinde of offering he neuer made except it were in his last supper and for that cause and reason we may conclude that Christ in his supper did offer himselfe to his father for vs not by shedding of his bloud by death which was the order and maner of Aarons offering but without shedding of his bloud vnder the fourmes of bread and wine which was the order of Melchisedech And that this is not my priuate collection but the minde of all the auncient fathers I shall with your pacience recite their sentences Cyprian li. 2.

Melchisedech brought forth bread and wine to refreshe Abraham and his seruauntes in their returne from the slaughter of the kinges Yea and for this matter that you make so light of he citeth the Hebrue text translating the Hebrue verbe Hotzi Protulit not obtulit thereby making his iudgement of that place manifest If you can proue that Hierome or any other wryter haue in this place vsed obtulit in any other sense then protulit is here vsed in the plaine text I must be bolde to vse Hieroms owne wordes against himselfe and the rest In his Commentarie vpon Math he sayth Hoc quia de scripturis non habet authoritatem In Math. 23. eadem facilitate contemnitur qua probatur Because this thing hath none authoritie of the scripture it is as easily contemned as alowed And in his Apologie of his bookes against Iouinian he sayeth Apolog. lib. aduers Ioui Commentatoris officium est non quid ipse velit sed quid sentiat ille quem interpretatur exponere Alioqui si contraria dixerit non tam interpres erit quam aduersarius eius quem nititur explanare Certe vbicunque scripturas non interpretor libere de meo sensu loquor The dutie of a good interpreter arguat me cui libet durum quid dixisse contra nuptias It is the duetie of one that doth comment vpon the wrytings of other to expound not what he himselfe lusteth but what the meaning of him is whome he doth enterpret Otherwise if he shall say contrarie he shall rather be an aduersarie then an interpretour of him whome he would explane Truely whensoeuer I doe not interpret the scriptures but doe fréely vtter mine owne meaning let him that lusteth reprehend me as one that hath vttred some hard saying against mariage Yet one other place you cite out of Hierome Hiero. quest in Genesim to vnderprop your Popishe priesthood withall Mysterium nostrum c. By thys worde order he did signifie c. If you had bene disposed to deale plainely you would haue ioyned the former part of the Oration with the latter and not haue picked out the latter to serue your purpose leauing out the first Melchisedechs blessing declared Saint Hierome sayth that the Apostle saint Paule in his Epistle to the Hebrues making mention of Melchisedechs being without father and mother doth referre it vnto Christ and by Christ to the Church of the Gentiles For sayth he the glorie of euery head is referred to the members bicause one that was not circumcised did blesse Abraham that was circumcised and in Abraham he blessed Leui and by Leui he blessed Aaron of whome the priesthood did afterwarde come Whereof he would haue vs gather that the priesthood of that Church that was not circumcised did blesse the circumcised priesthood of the Synagoge And then folow the wordes that you should haue cyted Quod autem ait Tu es sacerdos in aeternum secundum ordinem Melchisedech Mysterium nostrum in verbo ordinis significatur c as you haue cyted Our mysterie is signified sayth saint Hierome but you tell not vpon what occasion he sayde so Where as the Apostle sayth sayde saint Hierome thou art a priest after the order of Melchisedech our mysterie is signified in the worde order Not by Aaron in offering vp sacrifices of vnreasonable beastes but by bread and wine that was offered that is the bodye and bloud of the Lorde Iesus Thus farre saint Hierome You must néedes graunt that our mysterie is our coupling togither into members of one body in Christ wherof saint Paule speaketh to the Ephesians When he sayth Mysterium hoc magnum est Ephes 5. ego autem dico in Christo Ecclesia This mysterie is great sayth Saint Paule but I speake it of Christ and the congregation Of the same speaketh saint Austen in his Sermon Ad Infantes Where he sayth thus Vos estis corpus Christi membra Si ergo vos estis corpus Christi membra mysterium vestrum in mensa Domini positum est Citatur à Beda in collect mysterium Domini accipitis Ad id quod estis amen respondetis c. You are the body and members of Christ If you therefore be the body and members of Christ your mysterie is set vpon the Lordes table you receyue the Lordes mysterie To the thing that you your selues are you aunswere Amen And in aunswering you doe subscribe This mysterie was not signified by Aarons sacrifices sayth saint Hierome but by the bread and wine that Melchisedech brought forth to refreshe Abraham and his Souldiours withall 1. Cor. 10. August in Ioh. Tract 26. Which bread and wine was the body and bloud of the Lord Iesus euen as the Manna that fell from heauen and the water that issued out of the rock were the same Your application of this place of Hierome might well haue bene spared therfore if you had dealt plainly with your auditory For it is now manifest to the reader that saint Hierome ment nothing lesse then to teache that Christ offered himselfe once at two times and after two orders The order of Melchisedech declared but he buyldeth vpon saint Paules wordes who sayth that Christ was not a priest to offer after Aarons order but after the order of Melchisedech an eternall and euerlasting sacrifice Now must Austen help you to patch out this matter August in Psal 33. De Ciuit. Dei li. 17. cap. 20. Vpon the tytle of .33 Psalme he sayth thus Coram Regno Patris sui c. And vpon this sentence of Ecclesiastes Non est bonum homini c he sayth thus Quid credibilius dicere c. If saint Austen should in these two places teach as in your application you doe beare your Auditorie in hande that he doth teache Watson would haue Austen teach false doctrine then were his doctrine most false and contrarie to the Euangelicall hystorie For where as the Gospell sayth that Christ did institute the sacrament of his body and bloud the night before he suffered saint Austen must say if you apply his words aright that he did first suffer and then institute the sacrament of his body and bloud afterward But I will not for your pleasure conceyue such an opinion of Austen for I know he was farre from that shamefull errour and open falshood He taught truely that in the time of the olde lawe among the people of the Iewes Christ was a sacrifice after the order of Aaron for by euery bloudy sacrifice was the death of Christ plainely set forth to as many as had eyes to looke and se thorow the shadow of the law But after al those sacrifices that were offered in the shadow of a thing to come he prepared a sacrifice after the order of Melchisedech that is euerlasting and that of his owne body and bloud which is the foode that féedeth into euerlasting lyfe And that this is saint Austens meaning is