Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	great_a	power_n	13,134	5	4.7663	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03926	A sermon preached at Yorke before the right Honorable, Henrie Earle of Huntington, Lorde President of her Maiesties councell established in the north, and other noble men, and gentle men, at a general communion there, the 23. of September in the eightienth yeare of her Maiesties raigne: by Mathewe Hutton Deane of Yorke.	Hutton, Matthew, 1529-1606.	1579 (1579)	STC 14034; ESTC S104336	25,148	72

wine This no doubt was catholike doctrine in the dayes of these fathers this was thold way that our Sauiour taught them But the Papistes haue found a new way that the wordes of consecration being pronounced the bread wine are transubstantiat into the reall bodie and blood of Christ yea into Christe himselfe yea into God him selfe per concomitantiam For so we reade in the Legend of Saintes added vnto Lombardica historia There are in God three kindes of power magna maior maxima As for example The great power of God appeared when he made one thing of an other as man of the earth and woman of the ribbe of man But the greater power of God appeared when he made heauen and earth of nothing But this is the greatest power of all that one creature of an other creature should make the creatour And this power is giuen neither to Angell nor Archangell but to the holy Priestes What is blasphemie if this be not blasphemie Surely I cannot tell God that made all thinges is not made himselfe neither can he make himselfe for if he could be made he were not god And shall a sinfull miserable Popish Priest in a corner take vppon him to make the maker of all Let vs therefore giue eare vnto the Prophets counsell Let vs stand vppon the wayes and consider inquire of the olde wayes which is best and walke therein and we shall finde rest them that the people did receiue the Lords supper in both kindes And so they doo in the Greeke Church vnto this day Gabriel Biel a schoole Doctor confesseth that this institution continued in the church a greate while neither can he tell when one kinde beganne to be vsed first nor how it came in And Alphonsus confesseth also that although he had bestowed greate paine to know how and when the people began first to receiue in one kinde yet coulde he not finde it out And surelie it was neuer taken to be heresie to keepe Christes holy institution before the Councel at Constantia in the yeare of our Lord 1417. Let vs therfore stand vpon the wayes and consider aske of the olde wayes c. Thirdlie Christ in his last supper did not sacrifice for the quicke and the dead for the sinnes of the whole world for that did he once for all vppon the altare of the Crosse Which oblation beeing most perfect neither can nor needeth to be repeated For repetition is an argument of imperfection Heb. 10. Moreouer whereas there are foure thinges to be considered in Sacrifices as Saint Augustine saith Quis Quid Cui pro Quibus Who dooth offer What dooth he offer To whom And for whom Who dooth offer A Prieste What dooth hee offer A sacrifice To whom dooth he offer vnto God to whom onely sacrifice is due For whom dooth he offer for men that are sinners In all others these foure thinges are distinct one from an other First the Priest Secondly the Sacrifice Thirdly almightie God to whom and fourthly sinful men for whom sacrifice was offered But in Christ only these foure did concurre in one Christ was the Priest Christ was the sacrifice Christ was all one as touching his diuine nature with the father to whom he was offered and as touching his humane nature sinne onely excepted all one with vs for whom he offered him selfe And with this one oblation hath he made perfect for euer those that are sanctified as saith Saint Paule to the Heb. 10. For the continuall memorie of which sacrifice he did institute the holy sacrament of his blessed bodie and bloode to continue in the Church vntill his second comming for our full redemption Doo this saith he in remembraunce of me And as oft as ye shall eate of this breade and drinke of this cuppe ye shewe the Lordes death vntill his comming It is true that the olde fathers with one consent call it a sacrifice But they expounde themselues not to meane of a real offering of a reall bodie really present But of a Sacrament of that real oblatiō which he made once for all vppon the Crosse For as it is called the body and blood of Christ both in the Scriptures and in the auncient writers because it is a holy sacrament of Christes body and blood so is it tearmed of the olde writers a Sacrifice and the selfe same sacrifice that Christ did once offer vppon the Crosse because it is a Sacrament of that oblation to put vs in a thankefull remembraunce thereof Chrisostome and Saint Ambrose doo say That wee offer vppe Christ daily But we doo it in remembrance of his death and worke a memorie of that sacrifice He was offered vppe once But this sacrifice is as it were a copie drawen out of the first originall to put his death and passion alwaies in our remembraunce Augustine also in the 20. booke against Faustus sayeth That the Iewes before Christes comming in offering vp the sacrifices appointed in the law did promise and prophesie of Christes oblation vppon the crosse Christe when hee died did perfourme it in deede and we Christians now after his ascention into heauen doe celebrate the memorie thereof in the Lordes Supper But the Papistes are not content with this But they say they haue him really present and holde him vp in their handes in the same quantitie that he was vppon the Crosse though not after the manner of quantitie and reallie offer him vp to the father Brulifer saith Quem totus mundus capere non potest noster captiuus est non ergo dimittamus priusquam quod petimus obtineamus Whom the whole worlde cannot conteine is now our captiue therfore let vs not let him goe vntill he haue graunted our request This and such like blasphemies wherin they giue to creatures the honour due to GOD they call Spirituall daliance But it is indeede more than daliance for it is plaine Spirituall fornication Therefore let vs followe the Prophets Counsel Stand vppon the waies and cōsider aske of the old waies which is best c. Last of all Christe did not institute a priuate Masse but a Communion he willed all that was present to take and eate he commaunded them all to drinke In the Church of Corinthus and in all Churches many hundred yeares after Christe it was the action of the whole Churche wherein many eating of one breade shoulde bee made one mysticall bodie It appeareth by Iustinus Martyr in his Apologie to the Emperour Antonius for the Christians Cyprian Ambrose and the Liturgies that goe abroade in the name of Iames of Basil of Chrisostome and the oldest writers that when the Lordes Supper was ministred there was some parcell of scripture read a Sermon made vnto the people a collection for the poore and all that was present did communicate Chrisostome saith Qui mysteriorum particeps non est improbus et impudens adstat Hee is an impudent looker on that beeyng present doeth not communicate This was Catholike

The masse of the faithfull This I take to bee the true interpretation and occasion of vsinge this woorde Missa For the interpretation that Pope Innocentius maketh is altogether foolishe Ipsum sacrificium id est hostia dicitur missa quasi transmissa primum nobis a patre per sanctificationem postea patri a nobis per oblationem The sacrifice or host is called Missa because it is sente ouer first from the father vnto vs by consecration then from vs to the father by oblation c. Loe he maketh a tenise ball of Christes blessed bodie in one day to bee tossed from heauen to earth from earth to heauen aboue tenne thousand times For in euerie masse it is sent vp and downe and if at one instant some Priestes doe consecrate and some do sacrifice at one instant it is sent vp and downe which is a miracle not much marked of the Papistes themselues But to cease to speake of Nocentius mee thinke I heare a Papist say Is the masse so old in deede And did Saint Ambrose say masse Yea surely S. Ambrose saide masse he confesseth it himselfe it can not bee denied his owne bookes are extant But I adde that that masse which he said was not the Popishe masse worthelie banished out of England but the old masse indeed a communiō As for the late Popish masse it was more hundred yeares in the wombe of the Romishe Church while it was conceiued formed fashioned and perfected than is the Elephant yeares in the dammes bellie or man monethes in his mothers wombe It was not made altogether but patched vp by little and little Celestinus made that part that is called Introitus the beginning of the masse about the yeare of the Lord 430. Gregorie the firste made manie prayers in the masse and appointed Kyreeleson to bee nine times repeated about the yeare of our Lorde 590. Gelasius appointed Graduale to bee sounge about the yeare of our Lorde 500. Pelagius the commemoration of the dead Anno Domini 560. Eutichianus is saide to haue made the Offertorie almost three hundred yeares after Christe And one Adam de sancto victore a Monke of Paris the Sequenties of late time Leo the thirde decreed that in paine of depriuation the Priestes should not say masse no not in the day time without a candle and that the altar shoulde be censed with frankencense 800. yeares after Christ Moreouer the holy Canon as they call it of their masse is not of that antiquitie that some suppose it to be Gregorie seemeth to say that one Scolasticus made it But Fasciculus temporum and Innocentius the thirde say that Gelasius was the principall compilar of it So that by the testimonie of two Popes whose witnesses is good against themselues there was no such Canon in the Church certeine hundred yeares as is vsed nowe in the Popishe masse Polidorus thinketh that no one Pope made it but that a great number of Popes one succeeding an other put to their helpinge handes and made it suche a creature as it nowe appeareth The same Innocentius the thirde is he which in the yeare of our Lorde 1215. concluded in a Councell at Laterane that by the woordes of consecration the breade and wine were chaunged and transubstantiat into the bodie and blood of our Sauiour Christ Which ground being suerly laide they would not stay there but builded vp still the tower of Babel For his successour Honorius the thirde about the yeare of our Lorde GOD 1218. appointed the Sacrament to bee lift vp ouer the Priestes head and the people to fall downe and worshippe it and to set vp their Idoll in the highest throne of maiestie Vrbanus the fourth in the yeare of our Lord GOD 1262. did institute that great solemne and principall feast called Corpus Christi day wherein the Sacrament shoulde bee carried about in processions in a monstrant made for that purpose that the people might see it thoroughe the glasse Hee graunted also that all they that did fall downe and worshippe it shoulde haue pardons for manie dayes And to make all thinges perfect Thomas Aquinas made a peculiar office or masse for Corpus Christi as Platina and Onuphrius doe testifie Loe these are the Authors of the Popishe masse and thus hath it bene patched vp by little and little As for the masse de quinque vulneribus they will neither haue Christ nor his Apostles nor any mortall man to bee the maker of it in earth For the verie masse booke it selfe saith that it came downe from heauen and was sent to Pope Boniface lying sicke vppon his bedde by the Archangell Raphaell with this message from GOD that whosoeuer being sicke of whatsoeuer sicknesse should cause the said masse to bee saide for him fyue times he should recouer his health And if it shoulde bee saide likewise fiue times for anie soule in Purgatorie by and by it shoulde bee deliuered from thence This is sett foorth in print in the masse booke it selfe which was printed at Paris in the yeare of our Lorde one thousand fiue hundred and sixteene If any man haue the booke let him turne to Commune sanctorum and the two and twentith leafe and there he shall finde it But since that time which was 60. yeares agoe the light of the Gospell hath so shined in the worlde and so discouered the darcke cloudes of Poperie that in the later printes for verie shame of the worlde they haue left it out Shall wee thinke that either Christ or his Apostles or Saint Ambrose or anie auncient father did euer say anie of these masses which either were clouted vp by so manie Popes so manie yeares after Christ or sodenlie at once inuented to mainteine and increase superstition and idolatrie Is it not good counsell that the Prophet Ieremie giueth vs in this place To stand vppon the wayes and consider to aske of the olde wayes whiche is best and to walke therein that wee may finde rest vnto our soules That which Christ did and commaunded his Apostles to doe that are wee sure is good But the chiefest pointes of the Popish masse as transubstantiation the deniall of one part of the Sacrament to the lay people sacrifice propitiatorie for the quicke and the deade and priuat masse these thinges were not once dreamed vppon in the primitiue church Is it like that the Apostles at the last supper when our sauiour Christ sitting with them toke breade and after giuing of thankes gaue them saying Take eate this is my bodie which is giuen for you did once imagine of transubstantiation They had bene brought vp in the Lawe of God from their infancie which was openly reade in their synagogues euerie Sabbaoth day They knew no doubt the vsuall phrase of the scripture which giueth to the Sacrament the name of the thinge whereof it is a Sacrament Circumcision was a Sacrament of the couenant that God made with Abraham Isaac and Iacob and is called the Couenant