Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bless_v	lord_n	moon_n	2,389	5	11.4655	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10442	A confutation of a sermon, pronou[n]ced by M. Iuell, at Paules crosse, the second Sondaie before Easter (which Catholikes doe call Passion Sondaie) Anno D[omi]ni .M.D.LX. By Iohn Rastell M. of Art, and studient in diuinitie	Rastell, John, 1532-1577.	1564 (1564)	STC 20726; ESTC S102930	140,275	370

replieth saying The holy oblation whether Peter or Paule doe offer it or any other priest of what so euer goodnes he be is the same which Christ did geue vnto his disciples and which priestes euen now to these daies doe consecrate And S. Ambrose He is saieth he our Bishop which offered the sacrifice which purged vs the same we also now offer vp which then being offered can not be consumed Wherfore seing that priestes how so euer they be in their liues are honorable for the sacrifice which they offer And wheras Christ did offer vp him selfe according to the order of Melchisedech in his last supper and thirdly wheras priestes do the same very thing which our master did before it is ignorāce not to know these thinges or dissimulatiō to passe by them it is impiety to speak against the church and it is blasphemy in deed to reuile or taunt at Christ his bodi But yet M. Iuel wil proue his saing For contrariwise Christ presenteth vs and maketh vs a swete oblation in the sight of God his father Ergo sayeth he the priest offereth not Christ. which is open blasphemye or els he should say that he vnderstandeth not the matter For what contrariety is betwen Christ and his church or betwen the head and the body All this which I shal say is true Christ offereth vp vs Christ is the oblation it selfe the churche offereth Christ and Christ doth offer his church and in all this ther is no contrarietie witnes hereof is S. Austen saing Bicause of the forme of a seruant which he ●oke Christ is also a priest him self being the offerer and him self the oblation Of which thing he would the daily sacrifice of the church to be a Sacrament wheras he is the head of her the body and she the body of him the head she aswel being accustomed to be offered by him as he accustomed to be offered by her So that euery man may see whith what lerning and truth the Canon hitherto hath ben reproued But let vs cōsider the rest More ouer the priest desireth God to accept the body of his so●ne Ihesus Christ ▪ as he once accepted the sacrifice of Abell or the oblatiō of Melchisedech And think we that Christ the soune of God standeth so far in his fathers displeasure that he nedeth a mortal and miserable man to be his spokes man to procure him fauor Haue you seen a man somtimes for wantones or dronkenes or plaine 〈◊〉 to fight against his owne shadow 〈◊〉 M. Iuel here streketh that kind of men which I haue not read of and none I think which beleueth in Christ did euer dreame that his father was angry with him and that he needeth to haue not onely a mortal miserable man but any most glorious creature to speake for him Yet this preacher so sowndeth as though all the whole number of Catholikes which these nine hūdred yeres by his owne cōfession vsed the Canon haue praied to God for Christ his soule Now God haue mercy on his sowle which so loudly belieth so many blessed and lerned men This obiection hath in part been answered before yet I say now again that the church desireth God to loke downe vpon his sonnes body and to accept it either for vehemency of loue and deuotion which causeth men to repete again and again that which they are sure of or els bicause all flesh is weake and vnclean and vnworthy to come so nigh vnto the most high mysteries therfore the church desireth that God will accept at her handes and looke fauorably vpon the body of his so●ne fearing lest perchaunce the wickednes of her be such that God turneth away his face from her euen at that time when his most dearest soune is present After which manner albeit the Ghospell and the actes of Christ be alwaies liked of God yet of som it is saied by the Prophet VVy doest thou declare my righteousnes and takest my testament in thy mouth Which men wel might praye after this sort which M. Iuel so gretly wondreth at and say Lord behold with a merciful coūtenance the wordes of thy owne Ghospell and turne not away they face from thy owne testamēt And so likewise that which foloweth in the Canon that God wold accept the sacrifice of his sonnes bodye as he accepted Abell Abraham or Melchisedechs oblations it is not spoken as M. Iuel faineth as thowgh the bodye of Christ were to be receaued no otherwise then shepe or lambe and bread or wine but the church declareth therin her wish that as concerning her seruice not as concerning the price of the thinges offered in the old time and these daies of grace it wold please God to receaue at her handes the sacrifice of Christ his body so thankfully as he receaued the oblations of those good fathers And that her seruice in this part may be no worse vnto her then those of old time were to Abell Abraham and Melchisedech But let vs now cōsider by this obiection what one may do which is disposed and what euil example is geuen vnto Ethnikes by the lokes of Christians to speake against the Christian faith Arise o Lord sayeth the Prophet why doest then slepe Remembre Dauid o Lord sayeth the same Prophet and all his gentlenes and that Dauid is Christ. And in an other place of the Psalmes it is writen that God did arise like one which had ben a slepe and like a valiant which had well dronk of wine Yea it ys expresslie sayed for Christ I pray God to heare the in the tyme of thy tribulation and so furth thorowgh the whole Psalme Shall Christians in these places play the Ethnikes partes and aske whether God be a slepe or forgetfull or well tipled what doe they meane which pray to obteine any thing for Christ his sake do they not say in effect all this behold o Lord how thy blessed soun take flesh vpon hym for our sakes remembre his obediēce remembre the scourges the prickes of thorne the nailes the crosse the death which he suffered remembre and doe not forget how deepe is S. Bernard and S. Bonauentura and thousandes of blessed men in the cōsideratiōs of our Sauior his passion what lamentations what questions what wisshes what thoughtes haue they O blessed fault sayeth S. Gregory which deserued such a redemer what saye we to the auncient hymnes of the church which are song in the lent the sense I remembr● although I keepe not all the wordes Bowe downe thy bowes o tall high tree and slake thy hard stiff graine That with soft stretching his bodye thou ease the high kinges paine what place is left for the fong of the three children All the workes of our Lord blesse our Lord And the Psal. Praise ye our Lord which is in the heauens in which Psalmes sonne and moon thunder lightning haile snow hills fildes riuers seas all beastes of the earth

hym For when the owtward person ys mistaken and good wyll shewed vnto it the error happening ys quickelye forgeuen and the inward affection ys iustlye considered But lett vs goe further Loth I am here to ●●pp vp and to open vnto yow the high misteries and secretes of their lerning and the force and strength of their reasons Yet at this tyme the importunitye of them forceth me so to doe c. These be his wordes But I will tell yow Master Iuell if yow will be ruled by counsel and doe as wyse and lerned men haue done here before neuer goe front your purpose and make an end of that which you haue taken in hand And if any be importunate answer them that yow will be at leisure an other tyme and then talk at large of their obiectiōs But now it ys owt of your purpose to intreate of any thing which doth not appertein vnto the masse But contention hath no eares and when al is sett in and vpon the tong owt it must that which burneth in the stomake althowgh it agreeth no better then Germaines lippes whose tongues we see by experience in this world how farr they sound one countrarye to the other Lothe I am sayeth he which is verye seldome in men of hys religion which take it for a great perfection and zeale not onlye to dallie with mens argumentes but also to deface their lyues and to speake the worst they can of the highest priest in Christendom But thankes be vnto God that there ys one shamefast man in their syde And then good master Iuell if in deed you be lothe as you seeme to speake lett all extraordinarie matters passe by and folow onlye your purpose For why will you encumber your selfe with the highe misteries misteries and secretes of their lernyng the masse alone hauing sufficient argument to make .20 Sermons vpon it Well there ys no remedie allthowgh he be lothe to open the secretes of owr lernyng yet the importunitye of them sayeth he forceth me so to doe Wherin althowghe I nothing doubt but that he preached withowt troble and that he myght haue done what he would and haue preached in the lent especiallie of the passion or some matter parterning to pretie withowt bringing of question or controuersie yet lett vs suppose that some one was importunate and lett vs harken how properlye master Iuell doth answer his appetite But remember Sir that yow keepe promys least yow be thought to haue gone owt of your ware for nothing and remember that yow ryp vp and open the high misteries and secretes of their lernyng not skoffyng lyke a benchewhistler but reasonyng lyke a preacher Fyrst then to begyn with the head marke yow well sayeth he and waighe this argument God made two lightes in heauen the greater to rule the daye the lesse to rule the night ergo there be two powers to rule the world the Pope that resembleth the sonn and the Emperor that is less then he and likened vnto the moone This is an argument of theires vsed by Innocentius tertius Syr I pray yow before Innocentius who vsed this argument or conclusion Then I aske whether this text of Genesis was the cause that the Pope should be greater then an Emperor yf you can not tell what to answer to the first you are not skillfull inowgh in owr misteries how great also is your knowledge and reading that before Innocentius tertius yow dare well say that no man euer vsed the same verie argument or similitude And if to the second yow saye that the Sonn and Moone were the cause for which Christians dyd make the distinction betweene Pope and Emperor you maye goe to schoole agayne and lerne yowr Catechisme for any knowledge or vnderstanding which yow haue in secret mysteries whereas before Innocentius dayes the Pope was higher then the Emperor the argument of the Sonn and Moone being not alleaged for that purpose Yf yow were Cicero and for loue of your client would make a pretie lye and me●ie to delite my Lord the Iudge and deceaue therewith his circunspection and grauitie the Ethnykes for your so doing might dispense at their pleasure with you and geue that praise and name vnto you that you be a trym felow of a goodlie fyne witt and a pleasaunt and such a one good Iupiter send me might they say at my need but emong Christians in so great a question as the sowle cummeth vnto in open pulpitt a famouse scholar a Bishopp by calling to moue ernest expectation as though he would rypp vp the high misteries of the Catholike faith and to recyte but an argument of Innocentius onlie which he rather for garnisshing of his letters to the Emperor then strength of the similitude in it selfe and by it selfe dyd roundelye alleage furth vnto hym and to make as though that were the best argument and most secret misterie of the papiste● it ys not for a sage person matter place or audience Vnto yow M. Iuell if one should talke of this question how much the dignitie of a pope were better then the rome of an Emperor he should neuer alleage Innocentius tertius or the glose Not bycause they are to be contempned in them selues but rather bycause yow doe sett so litle by them And yet it may be proued vnto you all that which Innocentius would conclude by the alluding vnto the sonn and moone which God made at the beginnyng Therefore I doe graunt vnto you that Innocentius argument ys not of great good force against an ethnyke and heretike and yet I save the cōclusion of the church standeth for all that this argument may fall But if it were an high misterie it could not be so easelie lett to faile ergo then yow haue declared or confuted yet no misteries of owre religion Now that there be two states of ruling in the church of Christ it ys plaine by this that the one which is temporall euerye man doth see of the other which is spirituall the psalmist doth prophe●ie saying in steede of my fathers their ●ounes are borne vnto the meanying the Apostles and Bishoppes their successors them shalt thow apoynte princes and rulers ouer the whole earth And this is proued also by the Apostle commaunding the Bishoppes of Ephesus to take heede vnto them selues and also the whole flocke in which the holyghost hath sett and made you Bishoppes that yow should gouerne the churche of God which he hath purchased by his blond Then how much not only pope or prelate but euerie simple priest ys higher and honorabler then the greatest Emperor of the world not onlie the wordes and writinges of holie men but their factes rather and behauyors doe geue an euidon● testimonye As S. Martin being inuited with much a doe vnto Maximus the Emperor his table and hauing the cup first geauen vnto hym that he should begin vnto the Emperor not withstandyng the exceading great feast and honor which was he stowed vpon