Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	day_n	heaven_n	3,874	5	5.4268	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15103	An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time.	White, Peter, Vicar of Eaton Socon.	1582 (1582)	STC 25401; ESTC S114005	62,353	289

the veritie of his bodie It followeth not that because his manhoode is inseperably vnited vnto his Godhead that therefore he is eurie vvhere as God And in the same place God and man is one person and Iesus Christ is bothe God and man and is therefore euerie vvhere as hee is God but he is in heauen in that he is man And again the same father saith Ibidem Doubt not but that Christe is in some one place in heauen bicause of the maner of his verie true or naturall bodie And in another place See you Christ ascending into heauen beleeue in him being absent truste in him that is to come and yet by his secret mercy feele him present Against the heretike Faustus a Maniche he saith that christ according to the presence of his bodie Aug. in Psal 46. Aug. contra Faustum lib. 20. ca. 2. could not be in the sunne in the moone and vpon the crosle at one time The same thing in effect doth the same Augustine vvrite vpon the Eplstle of S. Iohn Cirill also in diuers places Ciril super Ioan. lib. 2. cap. 3. lib. 6. cap. 14. li. 2. cn 21. as vppon Iohn in his seconde booke the thirde chapte in his 6. booke his 14. chapter 14. chap. affirmeth the same thing that Augustine doth touching the absence of Christ from vs in the reall presence of his bodie Idem in Ioan. Onp. 3. lib. 2. and among other things he saith Christ could not be present with his Apostles in the flesh after he had ascended into heauen vnto the father So saith Origen Origen in Mat. 1. that Christ as he is mā is not euerie day present but his diuine power that vvas and is in Christ is euerie daie present Vigilius saith also Vigilius contra Eutlchen lib. 1. that the sonne of God in his humanities is gone frō vs but according to his deitie he saith I am vvith you vnto the vvorlds end In the shape or forme of a seruant that he tooke frome vs into heauen he is absent from vs and yet notwithstāding he is both absent and present And in his fourth booke Vgilios lib. 4 If there be one nature of the vvord and the flesh how is it that vvhen the word is euerie where the flesh is not euerie vvhere For vvhen he vvas in earth his humanitie vvas not in heauen And novve because it is in heauen it is not in earth so certainlie is it not for vvee looke for Christ to come from heauen according to the same flesh which Christ vve belieue nowe to be vvith vs in earth according to his vvorde or in his diuinitie Therefore according to your opinion the vvorde is conteined in some place vvith his flesh or els his slesh is euerie vvhere vvith the vvord because one nature doth not receiue diuers and contrarie things into it selfe And it is much diuers contrarie and vnlike to be circumscribed in one place and to be eucrie vvhere for the vvorde is euerie vvhere but the fleshe is not euerie vvhere Whereby it appeareth that one and the same Christe consisteth of both the natures the vvorde and the fleshe This is the faith and catholike confession which th'appostles deliuered Simlokin Damast the martirs confirmed and the faithful do kepe vntill this day To these might be added Fulgentius Thrisost de spirit sancto Hiero. in explicat Simboli Fulgent ad Trastmind regem Damasus Chrysostomus Hietome Bartrame and Barnarde but these recited be sufficient to teache vs that Christes body bloud are not really present in the formes of bread and wine for if that vvere true then were it false to say that Christ in his humane nature is not now in earth but in heanen his humanitie is in one place in heauē The Church had Christ but a fewe daies with it after his resurrection according to his manhood He can not be in diuers places according to his manhood Both the natures of Christe are still reserued in their properties without confusion neither is the Deitie tyed to one place by reason of his humanitie nor yet is the humanitie in many places by reason of the deitie These things haue these fathers taught to be the catholike faith whiche faith by no means can stand with the real presence the real presence therefore is contrarie to our Christian faith Thirdly Liturgia Chrysest tome 5. this carnall presence is cotrarie both to the practise of the old Liturgie and also the words of the Popish Masle Th' olde Liturgies exhort the people to lifte vp their hartes from the signes into heauen saying Sursum corda Dionis ecclesiast Hierarchia cap. 2. the people answere Hahemus ad dominum We lift them vp vnto the Lorde And this was done that the people shoulde not so much fix their eyes vpon the signes present as their harttes vpon the Lord Christ being in heauen Nowe if Christ were really present in the bread Canon Missae Te igitur c. then vvere it not only vaine but vvicked also to exhort the people frō the place that is vnder or before their eies vvhere they say Christ is really present into an other place where Christ is far distant For if he be really in the bread then ought wee not onely with eies but also with hart faith and minde to seeke him there For if he be there then is he espeeiallie there for vs. But he is not there really therfore according both to the practise of th' olde Liturgie Masse in this point he is to be sought by faith in heauen Cellos 3. vvhere he is at the right hand of God Againe the popishe Masse doth twise after cōsecration make praier vnto God for those things that be before them Gabriel Bielin Cammom Miss namely the bread and vvine in this sorte First the priest crosseth the bread and the chalice fiue times saying In the memoriall of thy resurrection and glorious ascension Durandus ibidem super secreta Iodocus Clictouius ibidem super secreta Teigitur c. we offer vnto thee of thine owne giftes a pure hoste † an holie hoste † holie bread of eternall life † and the cup of euerlasting health † vpon the vvhich giftes we beseeche thee vouchsafe to looke cherefullie and mercifullie and receiue it as thou somtime receiuedst the giftes of thy iust childe Abell and the sacrifice of our Patriarke Abraham and that which the high priest Melchisedech did offer Again immediatly after the priest praieth in this maner We humbly beseech thee almightie God commaunde that these giftes maie be caried by the handes of thy holie Angels in thy high altar before thy presence or sight of thy diuine maiestie Now must this practise either denie the real presence of Christ in the bread and wine after their consecration or els vvith great blasphemie confesse that their priestes take vpon them to be mediatours betwene God the sonne God his father For they first

time vvas suppressed banished and put to flight and driuen to hide her selfe These places I thinke were no corners Moreouer although no man before that time did so purposelie preciselie preach and vvrite against the reall prsence of Christ in the sacrament because no man did before that time of corruptiō drreame of suche a presence and therefore no neede of such preaching or vvriting yet did our Sauiour Christ in the institution of the sacramentes teache vs that he is absente in the reall substaunce of his bodie Matth. 16. So doth S. Paule 1. Corinth 11. So often as you eate of this bread and drinke of this cuppe saith he you set foorth the Lords death vntill his comming againe The selfe same thing do the Scriptures Fathers as it alreadie proued teache and vvrite concerning the absence of christ touching his humane presence from this sacrament as also from all other places heaucn onelie excepted vvhich must onlie enioye his presence vntill the daie of iudgement Act. 3. Purther where the papistes do imagine that this alteratiō must be in one yere or in a shorter time or els by no meanes it could be is childishe and foolishe toye to leade the simple into a maze 2. Thess 2. For as Antichrist did not in one moment of time or in one yere enter into the poslession of Christes Church But with long cōtinuance of time before he could enter although his mysterie vvas a vvorking in the Apostles time Epist Iohn 3. and yet preuailed not vntill a long time after euen so this error of reall presence was not in one yere receiued but with a long cōtinuance of time by a litle and litle as the sinceritie of doctrine decaied was it brought in and stablished vvith kneeling vvorshipping which before was not vsed of Christians tovvardes this sacrament Before that time Christians did vvorship Christ represented signified by that sacrament and vsed with reuerence to their comfort the outward simbals as the holie misteries by the which the death of Christ was laide forth to their remembrance But after this corruption stablished then cōmeth the mangling of the Lords supper and violating of his holie institution bringing it into one kinde that Christ ordeined in two kindes and making that priuate to the priest that was instituted especiallie for the people Then transubstantiation then sacrificing for the quick the dead yea for beasts and hogges which I am sure the papistes vvill not saie vvas done all in one moment of time or in one yere Do not the papists know that aster the Church of a long time had bin assalted by heresies and persecuting torments giuing them the ouerthrow alwaies contemning the chast spouse of Christ did at the laste receiue peace and quietnes which brought vvith it securitie idlenes Apoc. 9. And then fell that great starre from heauen spoken of by S. Iohn into the earth Which falling starre namelie the Bishop of Rome receiued of the beast the key of darknes and therewith opened the pit vvhence did yet dallie doth ascende the smoke of all superstition ignorance vvhich in time brought forth in finit swarmes of Monkes Friars and such like vvhich corrupted all true doctrine vvasted the same euen as Locusts consume all the grene things of the earth And in stead of true doctrine filled mēs eares vvith lyin dreams and superstitious fansies Thus came this real presence all other sonde and superstitious toyes into the Church not at one instāt but by long degrees of time not by faithful and ture preachers but by monkes and fivars and the infinite swarmes of false deceiuers THE OBIECTION IF none vvere learned inough to conquer it by preaching disputing or vvriting at the least vvise vvould none do his best to set foorth a bare historie of that tragidie Or vvho euer hath vvritten that the vvhole Church chaunged her faith in this matter So manie Councels haue bin kept in all ages and countries so manie heretikes names and opinions who vvere but in priuie corners haue bin of late yeeres vvritten vnto vs as Gogonuli Waldenses Petrobusiani Pseudo Napolitani Bogardi Beguinae vvith such like and could this herasie of Christes real presnece ouerrunne the vvhole Churche so farre that fiftie yeres past and vpward no small chappell can be named in the vvide vvorld where Christes supper was made vvithout adoration of his bodie bloud as present vnder the formes of bread and vvine and yet could no man vvpon the earth be found in the space of eight hundred fiftie yeres to leaue in monument of histories vvhen that heresie began or by vvhom it was promulgated or vvhat name vvas giuen to it Did Satā in those eight hundred yeres so stronglie oppresse Christ that his Gospell vvas cleane darkned and his kingdome loste Did hell gates preuaile against the whole Church Did the rocke it selfe faile Did the holie ghost cease to teach the people of God all truth I thinke it will be said the Bishop of Rome did preach cōmend set forth and maintein that heresie But they must shew which Bishop sirst began who writeth that of him and by what meanes he was so miraculouslie obeied that no resistance in the vvorld is read to haue bin made anie vvhere against him and yet surelie he neuer lacked enemies in the East Church THE ANSVVERE IT verie vvell appeareth by that I haue alreadie said that diuers learned men did both vvrite and speak against it as Bartrame and others yet after the botomles pit of Monkishe and Friarishe superstition vvas once by the bishops opened vvhose authoritie ruled in euerie Councel neither would writing or speking take place against those that abusing the name of Christe did gather Councels to suppresse Christ vntill the measure of their wickednes vvas fulfilled Apoc. 14. at vvhich time as vve nowe see Christ according to his promise hath to his owne glorie and the great comfort of his children Ihidem 17. opened their madnes and sollie vvherwith they haue a long time bewitched the Kinges and other inhabitants of the earth Likewise by these Waldenses and others vnto which a great number mo of al ages since these corruptiōs entered maie be added who euer spake against this matter of reall presence wel declare that ther was no time wherin this other corrup tions were not preached against although the preachers manie mo with them by the tyrannie of the Monkish locusts lost their liues But bicause the first authors deuisers of this carnal and grosse presence are so earnestlie called for I will more largelie laie them forth vvith their names and time First after the sixe hundred yeres ended diuers superstitions crepte into the Church Damas 728. whereof the adoring and vvorshipping of the bread in the sacrament vvas one among the rest against which superstition and idolatrie diuers learned men did both vvrite and speake Bert. 800. Beren 1049. as Bartrame Beringarius