Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	father_n	power_n	right_a	6,418	5	6.7725	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

blesse crosse him if he be there reallie present thē they desire the father to looke mercifullie and cherefullie vppon him then doe they desire that the Angels maie carie him vp into his fathers presence I praie you shall vvee thinke these thinges to agree vvith the Real presence of Christ What shall vve thinke that God is angrie vvith his sonne and that he needeth to be intreated for Or shall vve thinke that the deitie of Christ is not able without helpe of Angels to carie him selfe into heauen who rose from death and ascended into heauen by the power of his deitie Or shall vve thinke that the reall presence of Christ is at anie time absent from his father vvho continually maketh intercession for vs at the right hande of his father 1. Io●● 2. Act. 2 1. Tim. 3. No no this practise dothe declare vvwhat the first Church did thinke of the simbals namelie that they vvere sacramentes of Christes bodie and not his reall and naturall blood in deede and substance Fouthly Magister senten lib. 4. dist 11. this imagination of real presence vnder the formes of bread and wine confirmeth two maner of waies Guiller Vocill in sentto lib. 4. th'opinions of Marcion Valentinus Eutiches and suche like which either demed Christ to haue a naturall bodie Linwoode in prouinc lib. 1. or els that his naturall bodie vvas deified and so became one nature with his deitie Durand rational lib. 4. part 1. whereby the naturall prophets of his humanitie as to be put in one place at once to be locall to haue forme quantitie lineamentes and proportion of a naturall bodie vvere vtterly destroyed and done awaye This doth this real presence as I saide bring in againe for the Papistes say that this real presence in the bread and wine is without Quantum that is without forme proportion or any lineamentes or diuision of members that where the flesh is there is also the bloud and where the head is there are also armes body feete and all the rest By which confusion vvith Marcion and the rest they destroie the veritie of Christes humane nature For as the scriptures and fathers do teach vs Christes humaine nature was not nor could not bee otherwise proued then by forme quantitie lineamentes and proportion of his body He saide to Thomas bring hither thy finger and feele Iohn 2. Luk. 24. and to all his disciples when he was risen Feele and see for a spirit hath not flesh and bones as you see me haue 1. Iohn 1. feare not therefore for it is I. And S. Iohn sayth That vvhich vve haue seene with our eyes handled with our handes Lambardus Scotus Dur. vndrs Gabriel Biel. Chclouius Hardingus eiusdent farragistis nelulones quampiurimi c. When accidentes by this meanes are taught to be vvithout substāces as vvhitenes woundnes in the bread rednes in vvine and taste in them bothe and yet nothing is either vvhite found red or tasteth I praie you for as muche as this sacrament is a certaine a visible and sensible signe of Christes body natiuitie death and resurrection shall not the heretikes saie in deede he appeared to be borne to die and to rise againe but in truth he did not so For as in the sacrament of his natiuitie death resurrection there appeareth to our senses vvhitenes roundnes and taste and yet in trueth nothing is either vvhite rounde or tasteth Totul conera Marcio lib. 4. Ireneus contra bareses lib. 4. cap. 32. 34. Theodoret. contra Nest Gelasius contra Eutiche Chrysost ad Cesarium monac Contra Apollina euen so Christe appeared or seemed to do and suffer these things but in deede and trueth it vvwa not so Against this reason can there be no exceptiō taken for th' auncient fathers Tertullian Ireneus Theodorite Gelacius Chrysostome and others did by the reall substance of bread and vvine conumce these heretikes of falshoode and confirmed the trueth of Christes birth death resurrection and ascention into heauen Which thing surelie they could not haue done if the substance of bread and vvine remaine not in the sacrament For the heretikes would haue cōcluded against them as aforesaid Fifthlie this opinion of real presence destroieth the nature and propertie of a sacrament whose nature and propertie is in signifying to be like the thing they do represent and signifie Aug. aei Bmis epist. 23. So saith S. Augustine Except saith he the sacramentes had some similitudes of those things vvherof they be sacramentes they trulie could be no sacramentes 1. Cor. ●th 10. And because of this similitude they obteine the name of those thinges vvhereof they be sacramentes as after a certaine manner of speache the sacrament of the Lords body is called the Lords body the sacrament of his bloud is called his bloud c. This analogie similitude standeth in feeding Aug. super Iohn cap. 6. tract 4 Ireneus lib. 4. cap. 34. nourishing comforting and in vnion or fellowship for bread wine do fede nourish comfort the natural body euen so the bodie and blood of Christ with the merits of his passion do spirituallie fede nourish comfort our soules Aug. ciuit lib. 10. cap. 4. 5. Crprtian de caeiae and as many cornes and grapes are vnited into one lofe one vvine euen so are vve vnited in one misticall bodie communion and fellowship vvith Christ vvho is our head But accidentes vvithout substaunces do neither doe nor shewe these things therefore haue not the nature and properties of a sacrament Againe a sacrament is a visible signe of an inuisible grace but accidentes vvithout substance can neither be seene nor yet possiblie be and sure I am they vvil not saie these accidents are fixed and staied in the real presence of christ Therfore the premises being true namelie that there must nedes be a similitude proportion analogie betweene the sacramentes and the grace signified the which similitude by the testimonie of S. Paul Tertullian 1. Corinth 10. Tart. Cotra Mad. Irens centra lib. 4. cap. 34. Cyprian manie others standeth in feding norishing cōforting and vniting as aforesaid this reall presence therfore vtterly destroieth the nature and property of a sacrament Sixtlie it draweth vvith it manie blasphemous errours both against the deitie and humanitie of Christ whereof for breaitie sake I touch but a fewe First if Christ be reallie present in the bread Dis●isnedus de er●diton● Christi fidelium in sacramento ardinis then that thing beginneth now to be God vvhiche a litle before vvas bread and so with Arrius the seconde person is made a creature Thus in deede do Papistes vvith blasphemie speake of the sonne of God saying De haers inter Scotiscitas Thomistitas S●●konstitas locustarum exan●mi● magna est concortatio the priest is the creator of his creator or him that made him Their practise also affirmeth that that thing which is God mase

faithfull And because he hath not taught this Real presence vve condemne it as you shall see For the Lord hath saide 〈◊〉 12. 13. Non facietis singuli quod vobis rectum videtur hoc tantum facito domino nec addas ad illud neque minuas ex eo You shal not do cuerie man vvhat seemeth good in your owne eies But that vvhich I commaunde you that shall you do vnto the Lorde Thou shalt not adde therfore anie thing vnto it neither take anie thing from it This first position namelie that from the beginning c. is false and contrarie to the testimonie of the Scriptures of Fathers th'articles of the Christian faith the practise of the olde Liturgies yea to the popishe Masse and agreeth with the errors of Marcion Valentinus and such like it is also contrarie to the nature of a Sacrament it draweth with it a number of blasphemous errors touching aswell the dietie as the humanitie of Christ The Scriptures do teach vs that Christ before his passion did tell his disciples that in the reall presence of his natural body Iohn 14. 16. 17. he would leaue not the world only but them also For in his praier immediatlie before his passion he vttreth these vvordes Nowe am I nor in the vvorld but they are in the vvorlde And I come vnto thee kepe those holie Father whome thou haste giuen me that they male be one euē as we are one Iohn 12. When I was with them in the vvorld I keept them in thy name And a litle before he saith I leaue the vvorld and go to my father The poore shall you alvvaies haue vvith you but me you shall not alvvaies haue And according to these sayinges of our sauiour Christ S. Luke saith Luk. 24. that he ascended vp into heauen S. Marke saith Mar. 1● he was taken vp into heauen and sitteth at the right hande of God The Angels said he should come in such visible maner as his Apostles sawe him taken vp S. Peter saith Act. 1. 3. heauen must holde him vntill the restoring of all things S. Paule saith Hphes 4. Colos 3. that he is on the right hande of God aboue the heauens and continuallie appeareth before his father for vs. The Articles of our faith sale Hebr. 8. 9. 10. he is in heauen at the right hande of God his father Which saying can not be true if Christ be really present vnder the formes of bread and vvine Also S. Paule saith 1. Corinth ●● huseb in hist ●●cle lib. lica 2. August super Loan homil 26. the children of Israel beeing in the vvildernesse did eate and drinke the selfe same Christe that vve novve doe but if vve doe it reallie vnder the formes of bread and vvine then is it not true that S. Paule saide for the bodie and bloud of Christe vvas not then really conceiued in the womb of the Virgine Marie therefore not of them reallie eaten Therefore it followeth necessarilie that they and vvee doe eate the selfe and the same Christe and that it is spirituall that vve eate and not reall S. Paule saith it vvas spirituall S. Augustine saith although the outward signes of the Sacramentes of the Israelites and our Christian sacramentes bee diuers yet the things thereby signified are all one and therto he alleadgeth the place of S. Paule And against Faustum Manicheum he saith Lib. 19. cap. 16. Quanto errore delirant qui putant mutatis signis sacramentisque etiam res ipsas esse diuersas With vvhat greate errour doe they lye and deceiue that thinke the substance or the thing of the Iewishe and Christians sacramentes are diuers because the signes and sacramentes are changed Bartrame also in his time Ad Carolum Magnume affirmeth the same thing It is also against the authoritie of the Fathers For they teach vs that Christ concerning his humane nature is in heauen and no vvhere els really present in that nature They also saie that there are tvvo partes of euerie sacrament the one muisible heauenlie and spirituall the other visible naturall and terrestriall They also vvith S. Paule do teach vs 1. Cor. 10. 11 that the substance of bread and vvine remaine still in the sacrament after consecration vvhich thinges be vtterlie vntrue if the bodie and bloud of Christ be reallie present vnder or in the sormes of bread vvine That Christ is onelie present in heauen concerning his humane nature Aug. super Ioan. tract 3. S. Augustine manifestlie affirmeth The bodie of our Lord saith he vvherein he did arise tract 5. super Ioan. cap. 12. can be but in one place and his truth euerie vvhere diffused And in an other place interpreting these vvordes of S. Iohn The poore you shall haue alwaies vvith you but me you shall not haue alwaies He saith The good heare this are not sorovvfull he spake of the presence of his bodie For according to his Maiestie his prouidence his ineffable and inuisible grace he performeth that vvhich he said Beholde I am vvith you vnto the ende of the vvorld but according to his fleshe vvhich the vvorde tooke vnto it according to that which was borne of the Virgin bound of the Iewes nailed to the tree put downe from the crosse vvrapped in linnen put in the graue and according to that vvhich rose againe you shall not haue me vvith you alvvaies Why so because he was conuersant with his disciples according to the presence of his bodie fourtie daies after his resurrection and they accompanving him in beholding not in folowing he ascended into heauen and is not here and there He sitteth at the right hande of his father is here For the presence of his maiestie departed not from vs. According to the presence of his fleshe it vvas truelie saide vnto his Disciples You shall not haue me alvvaies For the Church had him according to the presence of his fleshe but a fewe daies nowe the Church holdeth by faith but seeth him not vvith cies And in his Epistle to Dardanus saithe he Doubte not but that nowe the man Christe is in that place from vvhence he shall come Aug. ad Darda 〈◊〉 97. Keepe vvell in minde and holde faithfullie the Christian confession that he rose from death and ascended into heauen sitteth at the righte hande of the father Act. 8● and shall come from none other place to iudge the quicke and the dead and in the same manner shall he come againe The Angelles also witnessing the same as he vvas seene go into heauen vvith the same forme and visible substaunce shall be come againe For truelie he hath not taken nature or naturall properties from that bodie vnto the vvhiche hee hath giuen immortalitie According to this forme of humanitie he is not thought to be euerie where For vve must take heede that we do not so stretche his diuimitie to his manhoode that we take awaie