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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	world_n	write_v	year_n	90	3	4.1081	3	false

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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

maiestate By the fleshe and bloude of oure Lorde Iesus Christ both beynge in the sacrament inuisible spirituall intelligible is signified the visible body of Christ and palpable full of the grace of all vertues and of the godlye maiestye And euen so likewise very Christ is offered in the mysterye in signe and commemoration of him selfe offered vpō the crosse as S. Augustyne sayth Christiani iam peracti sacrificij memoriam celebrant sacrosancta oblatione perticipatione corporis sanguinis Christi Christen menne nowe do celebrate a memorye of Christes sacrifice alreadye paste by the most holy oblation and partitipation of Christes body and bloude The lyke saying hath S. Gregorye diuerse aucthors whyche I omitte to rehearse because the tyme is paste They say that neyther the Apostles nor none in theyr tyme dyd offre Christes body in sacrifice And yet I haue shewed you before that Dionisius Areopagita S. Paules disciple of whome mention is made in the .17 chapiter of the Actes of the Apostles dyd offre the sacrifice of Christes bodye alledgyng Christes commaundement for his warraunt Ireneus that lyued wythin fiftye yeare of saynte Iohn the Euangelist and Polycarpus scholer doth make mention of this offerynge sayinge Ecclesiae oblatio quam Dominus docuit offerri in uniuerso mundo purum sacrifi●ium reputatum est apud Deum acceptum est e● The oblation of the Churche whych our Lord taught to be offered in the whole world is reputed of God a pure sacrifice and acceptable to hym And in the same chapiter confutynge them that denied the immortalitye of the fleshe by this reason that oure fleshe was nourished with Christes fleshe to eternall lyfe concludeth thus Aut sententiam mutent aut abstine ant offerendo quae praedicta sunt Eyther let them chaunge their opinion or elles absteyn from offering the same bodye and bloude of Christ we spake of Also the generall councell of Constantinople sayth that saynt Iames dydde write the forme of a Masse I omytte the Latyne the woordes in Englyshe be thus faythfullye translate Saynt Iames brother to Christ our God accordynge to the fleshe to whome the churche of Hierusalē was first committed Basilius which was Bysshop of Caesarea whose fame is knowen throughoute the worlde ▪ whiche deliuered in wrytynge the mysticall celebration of y e sacrifices haue declared that the cuppe in our holye ministerye oughte to be of water and wyne mengled And the holye fathers that were assembled at Carthage haue thus lefte in wrytynge that in the sacrifices nothinge els be offered but the bodye bloude of oure Lorde as oure Lord him selfe hath ordeyned so forthe I neuer redde S. Iames his booke my self nor I thinke it be not nowe to be had but I tel you so much as I knowe that S. Iames dyd write the forme of a Masse as S. Basill did which we haue in greke now If this greate and learned generall councell doth truelye reporte as I beleue doth Let no man therefore beleue them that saye the Apostles did not sacrifice thē selues nor none in their time except they can proue the negatiue which they shall neuer do There be other some that wyll graunte the sacrifice but denye that it is propitiatorye for the synnes of the quycke and the deade And therefore they disalowe the last sentēce of the Masse Where the priest sayeth graunt good lord that this sacrifice whyche I haue offered to thy diuine maiestie be propitiable or a meane to obteyne mercye to me to al for whome I haue offered it And surely these be most foolishe of al for yf it be a sacrifice it must nedes be a propitiatory sacrifice taking propitiatory as it ought to be taken not cōfoundyng the meanynge of it by sophistrye but vnderstanding the diuerse acception of y e word but these men dally seduce the people with amphibologies and doubtful sayinges Distinctions they admit none nor can not abyde to haue the matter opened and wyth a confuse general saying sclaunder the churche Thys is their priuate sophistrye and yet they call other men sophisters that detecte open their collusions that diuyde the sentence that men might see howe it is true and howe it is false For example They crye out of this that we saye the Masse is a sacrifyce propitiatorye By the worde Masse maye be vnderstanded two thynges the thynge it selfe that is offered and the acte of the priest in offeryng of it If ye take it for the thynge offered whych is the bodye of Christ who can iustly denye but that the body of Christe is a sacrifice propitiatory seyng saynt Iohn sayeth he is the propitiation for our synnes euer was and euer shall be and neuer cease so to be tyll oure synnes be ended and deathe the last enemye be ouercomed in vs hys mysticall body and as Oecumenius sayeth Caro Christi est propitiatorium nostrar●̄ iniquitatum The flesh of christ is the propitiation for our iniquities But yf by the word Masse be vnderstāded the acte of the priest and the vse of the sacrament as they would haue it then it is not propitiatorye in that degree of propitiation as Christes body is but after an other sorte And therefore I must diuide the word propitiatory whyche is taken two wayes also First for that that worthely deserueth mercy at Gods hand and so the acte of the prieste in offerynge is not propitiatorye of it selfe deseruyng mercy as Christe doth Nexte for that prouoketh God to gyue mercye and remission alreadye deserued by Christ. And so the oblation of the priest is propitiatory mouyng and prouokinge God to applye hys mercye vnto vs. So Prayer is a sacryfyce for synnes as Saynte Iames sayeth Oratio fidei saluabit infirmum fi in peccatis sit remittentur ei The Prayer of fayth shall saue the sycke and yf he be in synne they shalbe remitted vnto him And christ taught vs to praye thus forgyue vs oure trespases as we forgyue them that trepase agaynste vs. And also promised to gyue vs that we aske in CHRISTES name Then ye see that prayer beynge a sacrifyce is a prouocation of GOD and a meane to atteyne remyssion of oure synnes and therefore maye be well called propitiatorye So is a contryte hearte a Sacryfyce propitiatorye and almose as appeared by the story of the Niniuites of Daniell For all good workes y t we do both fastynge prayer almose forgyuyng of my neyg●bour● is done for thys ende to mitigate Gods angre agaynst our synnes and to prouoke hym to haue mercye of vs for christes merites Euen so the Mosse taking it for the acte of the priest is a sacrifice propitiatori for sinne Whych I shal proue vnto you by the holy fathers Origen writeth thus Si referantur haec ad mysterij magnitudinem inueni es commemorationem istam habere ingentem repropitiationis effectum Si redeas ad illum panem propitiationis quem propo

was the speaker for what intente what tyme and suche other it shal playnlye appeare that the literall sense as the woordes purporte is the true sense that the holy Ghost dyd principally intende As for example Fyrst it appeareth euidentlye the speaker to be Iesus Christ oure Lorde Gods sonne equall and omnipotent God wyth the father that these hys wordes be not wordes of a bare narration teachyng but wordes whereby a sacrament is instituted And for that reason we muste considre that it is otherwise with Christ then with vs for in mā the woorde is true when the thyng is true wherof it is spoken In God the thing is true when the woorde is spoken of the thing Mans word declareth the thyng to be as it is before Gods worde maketh the thyng to be as it was not before In man the trueth of hys word dependeth of the trueth of the thyng Contrarye in God the trueth of the thynge dependeth vpon the speaking of the woorde as the Psalme sayeth Ipse dixit facta sunt He spake the word the thynges were made And thys thynge the deuill knewe well ynough being sure that yf Iesus were Christe and God he could with his word both create newe thynges and also chaunge the nature and substaunce of any thynge therfore sayd vnto him temptyng him whether he was Gods sonne or no yf thou be Gods sonne speake the woorde that these stoones maye be made bread Wherbi we may learne that although in mās speache it is not true to saye these stones be breade yet yf GOD should saye so it shuld be true the inferior nature of creatures gyuyng place to the omnipotent power of God the creator After which sort Ireneus reasoneth agaynste those heretikes that denied Iesus Christ to be Gods sonne vsyng that most constantly beleued truth of the sacrament that we hold now grounded vpon Christes wordes for an argumente to conuince Iesus the speaker to be Gods sonne His woordes be these Quomodo autem constabit eis eum panem in quo gratiae actae sunt corpus esse domini sui calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant Howe shall it be certayne vnto them that that breade vpon whiche thankes are giuen that is to saye the Eucharistical bread is y e body of theyr Lorde and the cuppe of his bloude yf they saye not that he is the sonne of hym y t made the world as though he should reason thus These wordes which Iesus spake of the blessed breade sayinge This is my body This is the cuppe of my bloude be eyther true or false If the speaker of them be pure man and not god as they say then can they not be true for mans word chaungeth not the nature of thynges as it is here But yf the woordes be true as they certeynlye beleue then the speaker of thē must nedes be gods sonne of infinite power able to make the thynges to be as he sayeth they be And also in his 57. Chapiter the fame 4. booke he maketh the lyke argumente in these woordes Quomodò iuste Dominus si alte rius patris existit huius conditionis quae est secundum nos accipiens panem suum corpus confitebatu● temperamentum calicis sui sanguinem cōfirmauit If our Lord be a pure man of that nature condition that we be of the sonne of an other father then God How dyd he iustly and truely taking bread into hys hande confesse saye it to be his body and confirme that mixture of wyne and water that was in the chalyce to be his owne bloude By these two places of Ireneus that liued within 150. yeares of Christ we are taught not to flye to oure figures of grammer to make these wordes of Christ true which in dede we must nedes do or else say they be false yf Christe the speaker be but only man and not God but we be taught by him to be leue them to be most true and for that reason to beleue also that Christe the speaker is Gods sonne by whose almighty power the thynges be chaūged and made as he speaketh so that we may iustly after the minde of Ireneus diuerse other olde auctours whiche were longe to rehearse nowe conceaue this opiniō of these men that say these wordes of christ can not be true except they be vnderstanded by a figuratiue speache that they eyther beleue not them selfes y t Christe is Gods sonne or els gyue occasion to other to reuiue that olde damnable heresye of Arius that denyed Christes Godheade thexperience whereof we haue had of late dayes of some that from Sacramentaries by necessary consequence of that heresye became Arianes The seconde circumstance I spake o● was ●o considre to what purpose intent Christ spake these wordes I sayde they were woordes not of a bare narration teaching some doctrine but the woordes of thinstitution of a Sacrament of the newe Testamente And then it foloweth that yf they be the forme of a Sacrament as they be in dede then muste they nedes be that instrument whereby Gods almightie power assistinge the dewe ministration of his priest worketh that grace inwardly that the wordes purport outwardlye For so it is in al other Sacramentes In Baptisme these wordes Ego baptizote I baptise thee and so forth lyke as outwardly to the eares of the hearer they signifie a washing so almightie God assisting the due pronouncing of thē dothe inwardlye worke the grace of washynge the soule of him to whome the wordes be spoken yf there be no stoppe or impediment of his partye And likewise in penaunce as the woordes of the Prieste saying Ego absoluo te ab omni bus peccatis tuis in nomine Patris filij spiritus sancti I absolue thee from all thy sinnes in the name of the father and the sonne and the holye ghoste do signifie forgiuenes so God doth inwardly forgiue yf the partye be truelye penitent Likewise in mariage that knotte the man knitteth with the woman in takynge hir to his wife she him to hir husband God also inwardly doth knitte the same which manne can not lowse and so forthe of al other Sacramentes Now to our purpose The grace whyche is included in these wordes This is my bodye This is my bloude is not only accidental grace as in the other but the body of Christe to be our Sacrament whiche is the substaunce of grace the aucthor fountayne and well of al grace as S. Bernarde sayth Dicitur Eucharistia per excellentiam In hoc enim Sacramento non solum quaelibet gratia sed ille à quo est omnis gratia sumitur This Sacramente is called Eucharistia for some excellencye aboue al other for in this sacramēt is receaued not only anye other grace but he of whome procedeth al grace Then it foloweth y t whereas the grace of this sacramente which the wordes purport to the outward