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	hand_n	right_a	7,859	5	6.1468	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01464	A detection of the Deuils sophistrie wherwith he robbeth the vnlearned people, of the true byleef, in the most blessed sacrament of the aulter.	Gardiner, Stephen, 1483?-1555.	1546 (1546)	STC 11591.3; ESTC S102849	86,410	306

thauthor is notable and of a great auncientye that is to say viii.c. and xvi yeres and he writeth in the greake tonge for a furder testimonye vnder title De orthodoxa fide of y e right catholique faith whiche hath nowe bene troubled in this the hyghest mysterye And herein they can not tel what they meane nor what they wolde haue they begyn to speake of an other meanynge in the vnderstandynge of Christes playne wordes when he sayde This is my body whych be the foundation of our fayth in their right catholique vnderstandynge as the churche hath taught and good chrysten men beleued hitherto THe deuyll hath another peece of sophistrye whiche is in coūterfette contradictions wherein he vseth for a preface and introduction a most certayne truth which is that truthe agreeth in it selfe and hath no parte contrarye to another Wherfore seing the worde of god is an infallyble truth it hath no cōtrarieties in it selfe All the worlde muste assent herevnto But thus y e deuyll procedeth to his cauyllaciō ab euidenter ueris per breuissimas mutationes ad euidenter falsa From thinges euydently true by lyttle chaunginges to thinges euidently fals Heauē and earth haue a kind of contradictiō Christ is in heauen where saint Steuen sawe hym Ergo he is not in earth in the sacramente of the aulter Christe ascended into heauen ▪ Ergo he tarieth not here He syttethe on the right hand of the father Ergo he is not in the sacrament of thaulter He is the creature for Omnia per ipsum facta sunt All thinges be made by hym Ergo he is not a creature made of breade He dwelleth not in temples made with mans hande Ergo he is not in the boxe vpon the high aulter Christ shall descende from heauen to iudge the quycke and the deade Ergo he cōtinueth there and is not in the sacrament of the aulter And these be taken for notable contradictions and insoluble sophismes and in effecte in all these argumentes there is no contrarite or contradiction in y e thinges but only a repugnaūce and impossibilitie to mans carnall capacite And therefore here is occasion to admonish men by the wordes of the prophet Nisi credideritis nō intelligetis yf ye beleue not ye shall not vnderstande In this hygh mysterye where god worketh his secrete speciall worke myraculously it is suffycient to know it is wroughte thoughe I can not tell howe it is wroughte ne howe it agreth with other of his workes and yet it agreeth But in this sophistrye the deuell maketh a man forget goddes omnipotencye excedynge our capacite and causeth vs to measure goddes doinges by our naturall imbecillite Because we can not be in two places at ones distaunte one from an other we iudge the same repugnaunt in god but christes beyng in heauen whiche saint Steuen truely confessed was nothinge contrarye to saynte Paules true affirmatiō that christ was sene after thascention to hym in earth It repugneth not to christes power to syt on the right hand of the father in heauen and yet fede the infinite number of his people with the same his moost precyouse body in erth It is no repugnaūce to goddes goodnes being creator of al therw t in the fourme of bread to fede vs his creatures In which we say not god is become the creature of bread as y e deuyl inspyreth his mēbres to report blasphemouslye but that christ familiarlye and of a merueilouse entier loue towardes vs consecrateth him selfe in those formes of breade and wyne to be so eaten and drunken of vs. God fylleth heauen and earth is not comprehēsible to be conteined in temples made with mans hand ne man can lymitte goddes dwellynge place God hath power ouer man but man hath no power ouer God And therefore Salomons godly temple was no habitation to restrayne goddes presence from other places And yet scripture telleth vs howe our sauyoure chryste god and man hath taught in tempels taried in temples made with mannes hande and that he dwelleth with good men and also in tēples made with mans hande for the assembly of good menne where good men truste to be releiued w t common prayer and refresshed w t the mooste precyouse foode of hys bodye and bloude he presenteth and exhibiteth hym selfe to be receiued and eaten and there is present and tarieth in the hoste consecrate not by mans ordinaunce as the deuyll inuyously and spytefullye speaketh it but by his owne institution to be a continuall and daylye foode wherwith beinge nouryshed we maye strongely walke tyll we come to the mounte of god where is euerlastynge lyfe And thys beynge of Christe in the most blessed sacrament repugneth nothinge to the continuinge of Christ in heauē tyll the daye of iudgemente whose most preciouse humaine body now glorified and vnited to the diuinitie is not diuisible by time or place ne by multiplication of tyme or place can be multiplied in number but remaineth in the same number and in variacion of tyme ▪ or alteration of place kepeth styll thappellacion to be called the same And notynge this well to be true althoughe we can not discusse it by oure reason we shall easely auoide the deuylles sophystrye in thys behalfe wherevnto we maye be somewhat induced by consideration of y t god worketh otherwise in vs who by his gifte of imaginaciō and thinkinge in our soule may represent our selfe althoughe not in oure grosse bodye whiche is corporall yet in our mynde I saye we may represent our selfe in dyuerse places at ones and one distante farre from another The philosophers that sayde Anima was tota in toto and tota in qualibet parte the hole in the hole and the hole in euery parte they coulde not se how it was and neuertheles toke it so to be and yet what a contradiccion is it to call the parte the hole And furder do not the wordes spoken of men to a multitude passe holye to euerye one of the hearers eares indifferētly that stand with in the compasse of hearyng And if y e matter be intelligible to thē al do not eche one heare and vnderstand one as moche as another beynge the speache but one and not diminished by the participation of the multitude These similitudes do nothing atteine to expresse the high mysterye of the most blessed sacrament and in many thinges vnlike and specially in this that in al these similitudes be no corporal thinges spoken of and in the sacrament is presēt christes very body but these similitudes only serue to declare y t in these lower workes of god whiche we may call Posteria eius there be many thinges excedyng our capacities to discusse thē how they be y t we know very certainly to be yet because they be common quotidian maruaile not at thē much lesse doubt of them such fondnes hath mans curiositie as was noted by this

〈◊〉 the laten men call Scabellum But let vs see brethren what we be bydde to worshyppe In another place the scripture saieth Heauen is my seate and the earthe is the stoole of my feete Ergo then god byddeth vs to worshyppe the earth for he tolde in another place what was the stoole of his feete And how shall we worshyppe the earth seynge the scripture sayth euidentlye Thou shalt worshyppe thy lord God and here he sayeth Thou shalte worshyppe the stoole of his feete Expoundynge moreouer vnto me what is the stoole of his feete saith The earth is y e stole of my fete Here I am in a daubte I am afrayde to worshippe the earth least he shuld cōdemne me that made heauen earthe Againe I am afrayde not to worshippe the stole of my lordes feete because the Psalme sayethe vnto me ▪ Thou shalte worshyppe the stole of his feete I aske what is the stole of his feete and scripture telleth me The earth is sayth god the stole of my feete Beynge thus tossed to and fro I turne my selfe to Christ for hym I seke here and fynde howe without violatyon of goddes honoure the earthe maye be worshypped and so wythoute vyolacyon of goddes honoure the stoole of his feete maye be worshypped Chryste tooke of the earthe earthe for the flesshe is of the earth and he toke flesshe of the flesh of Marye and because in that flesshe he walked here and gaue the same flesshe to be eaten of vs for oure saluation no man agayne eateth that flessh but he fyrst worshyppeth it It is so founde out how the fotestole of our lorde shulde be worshypped and therwith also this that not only we shulde not synne in worshippynge of it but contrary wyse we shuld synne and we shuld not worshyp it Thus speaketh saint Austen of the Sacramente of thaulter thus speaketh he of the worshyppynge of it so plainely as the deuyll hath no poynt of sophistrye to iuggle in it but to saye sainte Austine was a man whiche is one of the general shyftes in an extremite an other that the worke if the place make against hym was not his it is named to be But this worke is saint Augustynes without any suspicion to the contrarie Mary a man I muste confesse he was and so were all tho I haue spoken of before whome I haue not brought to proue the truth of the natural bodye of Christ in the sacrament of thaulter For the few wordes of scripture spokē of christ him selfe when he sayde This is my body to good men proue that sufficiently and any other studied corroboration to good men neadeth not to euell obstinate men is superfluouse Accordyng whervnto saint Basyll instructed hys scolers with what feare faith and affection they shulde come to the holy cōmuniō He bad them lerne feare of saynt Paule sayenge to the Corynthyans He that eatethe vnworthelye eateth iudgemente and condemnatiou He bad them learne fayth of Chrystes wordes when he sayde Take ye and eate ye this is my body And as for deuotion and affection of mynde he bad them loke of the loue Christe bare to his churche And therfore I trauaile not herein to learne mē faith by authoritie of men but bycause I see what a companye they be that impugne oure true faithe with lyes and sophistrye I haue taken payne to reherse these that ye maye reade of another company that mainteyned the true faith with the truthe whiche were so no table clearkes so greate learned men so exercysed in scriptures soo rychelye endued with the specyall gyftes and graces of god as men shulde haue more comfort to kepe companye with them in the open lyghte of truth goddes high way then to lurke in darke corners or folowe the leadynge of suche as beynge blynde of the ryght eye for want of grace and learninge and more blynde on the lefte eye with malyce and enuye fall them selfe in the pitte of goddes indignacion and drawe other after them One thynge I wyll note whiche is worthye notynge that there hath not ben in any tyme any one Maister teacher or otherwise the deuylles stoute champion to impugne our true beleefe in the sacramente of the aulter openlye but he professed therwith some other opinion so euidentlye abhominable as he myght be knowen by that other lye to be sent from the deuyll And fyrste that we reade of be the Maniches whose detestable opinion is vniuersallye abhorred Second the Messalyans who sayde the sacrament dydde neither good nor hurte muche like Fryth who after all his conflicte wold gladly haue come to thys neyther to graunte the sacramente nor denie it Now these Messalyans professed thys for truth also that it was an euyll thinge to laboure with their handes and gaue them selfe onely to sleape and called their visions in there dreames prophecies and pretended to be saued by onely prayer as Luther affirmeth by only faith Were not these men marked on both sydes trowe ye to be knowen for noughte Wyclefe denied the Sacrament of thaulter and on y e other syde affirmed all thynges to come to passe by mere and absolute necessitye with whiche opinion all suche be infecte at this day as impugne the sacramente And is not that an euident marke that god hath suffered them to fall in reprobum sensum so as they speake they wote not what speciallye when they waxe angrye as some do that men wyll not folowe them when by their opynyon the same necessytie that maketh them to speake so angerly maketh other also if they so do and it be as they saye by y e same necessitie to laugh them to skorne And further if absolute necessite reigned ouer man then shulde a thefe or a murderer be as muche made of and commēded for playenge his parte accordinge to his place of necessitie as he that liueth soberlye For bothe worke by necessite And if they wil by this opinion resemble god to y e directour of a playe as they do in dede appoyntynge euery man a parte to playe as lyketh him then because to lyue viciously and abhominably is more troublouse fuller of vexacion and the busier part then to liue wel vertuously whiche hath lesse care in dede because he hathe a busier parte appointed him that is necessitate to liue euil then he that is necessitate to lyue well the same playenge his part aptely as he can not do otherwise ledde by necessitie shoulde in that rule be more rewarded then he that lyueth well if any thynge myght be called wel And if there were any difference betwene vyce and vertue vice shoulde be preferred vertue and more rewarded becaue it is the more laborouse part to playe and so shulde all be ouerthrowen as in deede all shall be where the holy sacramēt of thaulter is neglected Whervnto suche other opinions suche malice such enuy such hatred is ioyned as worketh in it selfe the subuersion of al. Wherof god giueth euident markes and tokens yf