Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	see_v	7,359	5	3.8059	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27015	The safe religion, or, Three disputations for the reformed catholike religion against popery proving that popery is against the Holy Scriptures, the unity of the catholike church, the consent of the antient doctors, the plainest reason, and common judgment of sense it self / by Richard Baxter.	Baxter, Richard, 1615-1691.	1657 (1657)	Wing B1381; ESTC R16189	289,769	704

that Evangelical command So let your light shine c. § 7. Of Confirmation 1. THE Sacrament of Confirmation is more worthy then the Sacrament of Baptism for as it is done by greater Priests viz. Bishops which cannot be done by less so also it is to be had and held with greater veneration and reverence 2. That Confirmation does excel Baptism in regard of its effecting grace to well doing 3. That the Sacrament of Confirmation does confer Grace making us acceptable ex opere operato and indeed more then Baptism does 4. In which the fulness of the Holy Ghost is conserred viz. ex opere operato 5. The matter of this Sacrament is Chrisme o●●unction which they call the Chrisme of Salvation 6. That by this holy Chrisme made of Oyle and Balsom and smeered on the forehead in form of a Cross the sevenfold Spirit of Grace is given 7. For that the holy Spirit is given to us by Oyle as it was given to the Apostles in the form of fire 8. That he will never be a Christian that is not by Episcopal Confirmation Chrismated 9 Instead of Imposition of hands the Bishop gives him that is confirmed a boxe on the eare to confirm him forsooth and to drive away the Divel § 8. Of the Eucharist 1. IN the Sacrament of the Eucharist they teach and urge the corporal presence of the flesh of Christ As if that Sacrament were instituted to nourish bodies and not souls 2. And that the body and blood of Christ is made really present in the Sacrament by Transubstantiation or conversion of the whole substance of the bread into the very body of Christ and of the whole substance of the wine into his very blood 3. That this Transubstantiation is made by reciting the Sacramental words Hoc est corpus meum This is my body And therefore they call these operative words 4. That these words are to be muttered with a low murmuring as if Christ had spoken them Magically to inchant the Bread and not to instruct his Disciples 5. Thus they expound them This i. e. under these figures is my body and yet they urge the litteral sence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. That the body of Christ is made of the Bread in the Eucharist as Wine was made of water 7. And yet that the Priests when they make the Body of Christ of the Bread do not produce it as some will have it but do change the substance of the Bread into the very pre existing body 8. That after the words of consecration the meer accidents and indeed all the accidents of the bread and wine do remain 9. That not so much as the first matter doth remain after the change of the bread 10. That the substance of the bread is consumed and ceaseth to be and yet is not anihilated 11. That the substance of the bread ceasing the substance of the body of Christ succeeds and is contained under the accidents of the bread 12. That those accidents are not in any subject nor do they subsist of themselves but are upheld by God after a supernatural manner 13. That they are in somewhat else but do not inhere in it 14. That the body of Christ does remain in the host as long as the accidents of bread remain uncorrupted 15. That as long as the body of Christ is in the host It is accompanied with Angels 16. That in the corruption of the species there is matter substituted by God in that very instant in which those species cease to be and in which something else is Generated 17. That the subject of these Accidents is quantity which also it self is an accident and which they feign to subsist without a quantum that hath dimensions 18. That the Elements of the Sacrament of the Eucharist do not nourish if taken in a great quantity without a Divine Miracle And therefore neither do they nourish the mice that take a small quantity without a miracle 19. But as they take away the substance of the Bread and Wine and so with that the substance of the Sacrament so they rob the Body of Christ of almost all the essential properties of a true body by this fiction of Transubstantiation 20. And as they feign the Accidents of bread in the Sacrament without the substance of it so they must needs feign the substance of Christs body without the Accidents of it 21. Many do teach the presence of Christs body affirming that one and same body of Christ undivided does exist upon innummerable Altars and every where whole 22. That the body of Christ being in many places at once and yet not in the space between is not discontinued or divided from it self in respect of its proper substance or quantity but only is divided from it self in respect of place 23. That one and the same body of Christ being in heaven and on earth yea in innumerable places on earth at once is indeed visible and palpable in heaven but on earth invisible and beyond all our sen●es There it is limited and circumscribed here t is unlimited there it has its Dimensions here t is free from all dimensions 24. Moreover they teach an Oral and Capernaitical Manducation of the flesh of Christ for they say the body of Christ in the Eucharist is really and sensually touched broken and eaten 5. Yea that wicked men receiving the Sacrament of the Altar do chew the body of Christ and break it with their Teeth 26. And upon the same account is the very body of Christ devoured by Mice and Doggs if they chance to eat the host 27. By reason of this Mystery of Transubstantiation they call the Sacrament or consecrated host their Lord and God 28. That the Mass Priest when he makes the Sacrament or as they themselves speak the Body of Christ he is the Maker of his Maker 29. The Priest does adore the consecrated Host and does offer it to others by lifting it up to be adored 30. And for the same end they keep it and carry it in solemn Procession that it may be publikely adored 31. That the Eucharist when it is carryed to the sick is to be adored by all those that meet it those that do adore it are to have indulgences those that don't adore it are to be counted Hereticks and are to be persecuted with fire and sword 32. By this Bread-worship they commit great idolatry whilst that they adore a peice of Bread with the worship of Latria which is onely due to God 33. In honor of this Breaden-God they celebrate the feast of the body of Christ 34. Although they confess Christ did administer this venerable Sacrament with both Elements of Bread and Wine and though they acknowledge this Sacrament was received of the faithful in the Primitive Church with both Elements Yet they determine that it is to be communicated to the Laity in one kind or Element onely and forbid the Priests giving it to the people in both kinds upon

p. 29. l. 21 d. it p. 308 l. 18. r judicial p. 309 l. 28. r. confute p. 314. l. 28. r their 's p. 331. l 17. r. Montanus p 333. l. 8 r. Tatianu● p. 41. l ●2 r caeteri p 342. l. 1● r. suburbi ●r●● l. 32. ● headed p. 34● l ●6 r. to us p. 348 l. 2. r R●ma●e l. 4. r. authors p. 355. l. ●0 r. word l. 23 r. prove●● p. 356. l. 2. r. rather than p. 358. Marg. add de l. 28. r. literis p. 59. l. 31. r. secura p. 364 l. 11. d. i. e. p. 366. l. 8. r. Gloss p. 370. l. 8. r. fu●sse p. 371. l. 28. add in l 3. add other p. 377 l 5 r. knew l 28 r. these p. 380 l. 23. r. in p. 379 l. 12. r. ●atalogu● p. 217. l. ●2 after faith adde Or the object of faith even Christ himself which indeed is the true sence agreeable to 1 Cor. 10.4 And that Rock was Christ QUERY Whether the Reformed Catholike Christian Religion commonly called Protestant be a safe way to Salvation THE great business of the Divel the Enemy of Mankinde is to keep man from that Salvation which Christ hath so dearly purchased so graciously offered and hath appointed us such excellent helpes to attain To which end it is his first endeavor that men may not know or Believe that there is such a Felicity and what it is and how much to be desired and his next to keep them from knowing the way to it and the last is to keep them from walking in that way when they know it By the first means he keeps from Salvation all Atheists and Heathens that know not or believe not the life to come by the second all Infidels that Believe not Christ to be the way and all Hereticks that Believe not those Truths which are of absolute necessity in subordination to Christ and by the third all Hypocrites and unsanctified ungodly impenitent men in the visible Church that yet have a superficial Belief of these Truths Our Question in hand is for the escaping the second of these snares by discovering which is the safe way to Salvation The Policy of the Devil hath always endeavoured to hinder the world from knowing this way by these two means First if it be possible by keeping them in utter darkness that this way may not be revealed to them or being revealed may not be understood Secondly or if that will not do by making such a number of by-ways on every side that the true and onely way may hardly be discerned And this is his end in raising so many Heresies and this is the course he takes to mislead them that have escaped from the darkness of Infidelity He begun this trade betime even in the dayes of the Apostles They saw the multifarious off-spring of the Deceiver sprouting up apace in their own times yet did it never enter into their thoughts to tell the Church that by this all Heresies should be known That the Church of Rome should condemne them or to send it down to all posterity as the true touchstone to tell them which was the onely right way among all these Heresies to wit That which is believed by the P●pe or Church of Rome This had been a ready and easie way for the Apostles to have prescribed and for us to have received if it had been true It might have saved them much labor in giving us that Body of sacred Doctrine which they have made indeed the Touchstone of the safe way and it might have spared us much more labor of searching and studying which is the way and we might all have sent to Rome and been resolved without any more ado Surely the Apostles were not so envious to our ease and safety as to have silenced this easie way if they had known it themselves But as every Heretick when he findeth out a New way doth condemne the Old as inconsistent with his New so do the Papists Since this new way hath been cryed up that No man can come to heaven but by Rome it is their business to deter people from any other way and to that end to tell them that there is no safe way but theirs As the Quakers tell us that there is no way to Heaven but theirs and some Anabaptists say there is no way to Heaven but by being Baptized again as they are so do the Papists tell us that there is no way to Heaven but by Believing in the Pope and Church of Rome and obeying him as the head of the Church I never saw the place but sure that Town hath some admirable excellency in it that the God of Heaven should so much set his heart upon it as to endow it with such a stup●ndious Prerogative that no man should be saved from everlasting Torment that doth not Believe in the Bishop of that City and obey him as the universal head It s a wonder to me that he that set not his heart so much on his Temple at Jerusalem or on that chosen people as not to forsake them for their sins and that hath the Heavens for his Throne and to whom the Sun it self is as Darkness should yet be so taken with a Town called Rome built and long inhabited by Idolaters defiled with the blood of thousands of Martyrs against which the fouls under the Altar cry out How long Lord Holy and true wilt thou not avenge our blood c. as to ordain that no man in the remotest parts of the world even the Antipodes that never heard of the name of Rome can be saved though he should never so much believe in Jesus Christ unless he Believe in the Bishop of this Town and obey him when yet with Andradius and other Papists it s a hard question whether a man may not be saved in those heathen Countries without believing in Christ himself Is it not a marvaile that we never read that Rome was once named by Christ himself and that it never was put into our Creed as one of the necessary Articles to salvation especially when we find there the Catholike Church and Communion of Saints which sure would have been some way intimated to be the Romane Church or that which is headed by their Bishop if it had been so indeed I find but three names strictly so called in the Creed and the Popes or Romane Churches is none of them One is Jesus Christ and the other is hers that bore him and the third is his that Judged him to death and this indeed was a Romane name and if the honor of it in the Creed will do them any service let them make their best of it But however this advantage the enemy of the Church hath got by it that the new Romane Title hath made the old Catholike Title seem questionable to many and now so great is the audacity of the usurping Pope that he not onely questioneth whether any Christians shall be saved that

being the fountain of all darkness or at least the cause of mens wandrings Onely where they cannot help it or as Stapleton saith where Heresies are most common there they will permit or connive at it for their own ends For Necessity hath no Law I conclude therefore and confidently conclude that Popery is not a safe way to heaven because it doth 1. both vilifie Gods Scriptures as an insufficient Rule and but part of his word And 2. presumeth to alter its most express institutions as the Cup in the Lords Supper And 3. expresly contradict it in forbidding the Prayers of the Church to be in a known tongue 4. And forbid the publike reading of Scripture in a known tongue 5 And forbid the translating of Scripture and the reading of such translations even by any private man unless he have the Ordinaries Licence which he may get in those Countries where there is no remedy The Kingdome of the Devil is called in Scripture the Kingdom of darkness and Christs Kingdom is called a Kingdom of light and when ever God converteth a sinner he translateth him from the Power of Darkness into his marvellous light even into the Kingdom of his dear Son Act. 26.18 Col. 1.13 1 Pet. 2.9 And God is the father of lights Jam. 1.17 And Satan is the Prince of the powers of darkness Luk 22 53. Rev 16.10 And Christ hath told us that he that walketh in darkness stumbleth and knoweth not whither he goeth Joh. 12.35 46. And that every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved but he that doth tru●● cometh to the light that his deeds may be made manifest that they are wrought in God Joh. 3.21 The Papists therefore give us reason to think they have not the truth were it but in this enmity which they bear unto the Light Arg. 9. That doctrine which teacheth men to worship the creature with Divine worship is no safe way to salvation But Popery teacheth men to worship the creature with Divine worship Therefore it is no safe way to salvation The Major will not be denyed by Papists The Minor I prove by one instance onely at this time and that is their worshiping of the consecrated Host or Bread in their Mass and at other times He that worshipeth the consecrated Bread with Divine wor●hip doth worship the creature with Divine worship But the Papists worship the consecrated Bread with Divine worship therefore They deny the Major and tell us that it is no longer Bread but the Body of Christ But that they worship that thing which we call Bread and they call Christs Body with Divine worship they do not deny Onely some would excuse them from the guilt of Idolatry which is a worshiping the creature instead of the Creator by this because they think it is Christ that they worship and so interpretatively it is he in deed and the worship right But if they will think that to be Christ which is not Christ and then worship it that will not excuse them from being some kind of Idolaters What if they will think a Ranter or Quaker to be Christ who call themselves Christ are they therefore excusable if they worship them Then why might not the old Pagan Idolaters be justified or thus excused seeing they thought that the Sun and Moon had been Gods And when they worshiped an Image they thought that some Deity had affixed this special presence to that Image What if an Egyptian thought that an Oxe was God or that a Deity did dwell in him were they therefore no Idolaters And then how hainously God taketh the sin of Idolatry the Scripture fully witnesseth That which we have to do therefore is onely to enquire whether indeed it be bread or Christs body a creature or the Creator which they worship Concerning which there is so much said by Doctor Featly against Fisher and by Peter Martyr against Smith and elswhere and by Jewel Foxe and abundance more that if people would read it I should think it vain to say any more I shall onely annex ●hese Reasons very briefly which come first to my thoughts to prove that the Bread is not turned into the very body of Christ but remaineth Bread still 1. If the Bread were Christs real Body then Christ had two real bodies for he had one sitting at the table which delivered the Bread and if the Bread were another he had two or else the body that Christ sate and lived with was not a whole body but a part But Christ had but one body and that was entire 2. It would follow also that Christ had a living and a dead body a sensible and insensible body both at once 3. It would follow that the Apostles did tear Christ true flesh and draw out his blood as well as the Jews did 4. Yea and that they began to the Jews and did it before them And therefore why should the Jews act and theirs be so much differenced 5. It will follow that either Christ had one body torne by the Jews and another by the Disciples or else that one part of his body onely was crucified and not the whole for the other part was eaten and drunk by the Disciples before 6. Also either Christ had one body that did Rise again and another that never rose or else it was but one part of Christs body that rose from the dead for the other part was eaten and drunke before 7. The like may be said of his ascension Then it is not Christs whole body that ascended up into heaven for part of it was eaten before by the Disciples and digested by them 8. It will follow that Christs glorified body is corruptible and may be digested by a mans stomacke and turned into dung For so is that which is eaten 9. It will follow also that Christs body may become an integral part of our very natural bodyes and so his body is become sinful as being a natural part of a sinner for the Bread and Wine do nourish us and turn into our substance 10. Yea it followeth that Christ doth thus turn into the substance of every child of the Devil that eateth the consecrated Bread and drinketh the Wine For they certainly nourish him and turn into his substance A most horrid consequent For what communion hath Christ with Belial 11. Nay which is in some respect more horrid and abominable to imagine it will follow that the Glorified body of Christ may turn into the substance of a mouse or a Dog for if they eat it the bread will certainly nourish them and become their substance 12. It will follow that either Christ hath an insensible body or else men hurt him by eating him in the Eucharist 13. It followeth that Christ hath as many thousand bodies as there be consecrated hosts or else that by continuation of parts it is every where and filleth all the world which the Papists disavow 14. It followeth

that Christs body admitteth of augmentation and either daily or weekly receiveth new made parts or else that he hath new bodies made daily 15. Also it followeth that a creature either the Baker or the Priest may make God or make his Saviour at least instrumentally which is a horrid imagination 16. It followeth that either Christs body hath the accidents of colour taste dimension c. which are there sensible or else that those Accidents have no subject which is a contradiction 17. It followeth also that Christ hath not indeed a true humane body if it be such as is before implyed 18. And it followeth that the body of Christ is part of it condemned hated of God and tormented by the Devil Because his body was turned into the bodies of many millions of wicked men which must be so condemned hated and tormented 19. Also it followeth that the Scriptures are not true which tell us that the heavens must receive him in that humane nature which ascended from earth till the times of the restitution of all things Act. 3.21 and that he shall come again to judge the world 20. Lastly it will follow that a man must not trust his sences that though my eyes my smell my taste my feeling tell me that this is Bread and Wine yet they are all deceived and not mine only but all the senses in the world to which they are objected And if that be true 1. What reason have I to trust any Papist living For all my good opinion of him must be ultimately resolved into something that I see or hear of him And it seems I am uncertain whether I see or hear him indeed or not 2. And then how can I tell that I or any man is sure of any thing For if the senses of millions in perfect health may be all deceived in this why not in other things for ought we know 3. And then how can any Papist tell that the Bread is turned into Christs body If he say because the Church or the Scripture saith so How knoweth he that but by hearing or seeing and therefore for ought he knows his senses may be deceived when he thinketh he heareth or readeth such a thing as well as when he thinketh that he seeth feeleth smelleth and tasteth Bread and Wine And is there not need of very strangely cogent evidence now to impell them to believe against the concurrent vote of Scripture sense and reason And what is the ground of their contrary belief Not the Ancient Church unless they willfully or negligently deceive themselves for the stream of antiquity is full against them so full that its hard to believe that any of them that 's verst in antiquity can truly think that antiquity is for them if they have but the common reason of men to understand what they read What is it then that bringeth them to this belief Is it the Scriptures That 's not likely because they make so light of it and swear to take it in the sence of the Church or ancient Doctors in which last they are here and oft most desperately forsworn It must be then upon the Authority of the present Church that is the Pope and his Clergy that they entertain this hard belief That is The Pope and his Clergy believe it because they say it themselves and the rest believe it because the Pope saith it And is it truely possible that any man should have so good a conceit of himself yea or any other think so well of him as to believe unfeignedly so great a thing upon so weak a ground Can the Pope therefore believe it because he doth believe it Or is it not too probable that thousands of them are of that Belief which Melancthon sometime told them of very smartly You Italians saith he Believe Christ is in the Bread before you Believe that there is any Christ in heaven while they pretend to a faith above men that is to believe Impossibilities upon the Popes credit I wish they prove to have the common belief of Christians and that in heart they do not as once one of their Popes did account the Gospel but a commodious fable But let us suppose that indeed it is the word of God that is the ground of their strange belief and that Hoc est Corpus meum This is my body is the very word that doth convince them as some of them do pretend I would here be bold to aske them that say so a Question or two 1. What if the Ancient Church had intecpreted this Text as we do against your Transubstantiation would you then have believed it upon the bare Authority of this Text What need I ask this Your own Oaths and Profession saith No It is not then any evidence in this Text that compelleth your belief And let me adde that if I prove not in a fair debate upon a just call that the ancient Church for many hundred years after Christ was against Transubstantiation I will give all the Papists in England leave to spit in my face for all the high expressions of the Eucharist that some fathers have 2. What is there in those words This is my body that can perswade any sober Christian to their strange belief What is it because that they are properly and not figuratively to be understood And how is that proved Is it because we must not force the Scripture but take it in the plainest obvious sence I easily grant it But who knows not that both in Scripture and in all our common speech the figurative sence is oft the most plain and obvious and the literal the most improbable What three sentences do we use to speak together without some figurative expression I will appeal to any unprejudiced man of reason whether a Christian that should newly read those words of Christ and had never heard them or read them before would not sooner take them in our sence then in the Papists They may easily try this upon a new convert if they please and I dare make their own consciences judge if they have any left to befriend a common truth What is there more in This is my Body being a Sacramental business then for a man that is in a room among many Images to say This is Peter or Paul or this is Augustine or Hierom or Chrysostome And would not any unprejudiced stander by suppose that the most obvious sence of those words is This is the picture of Peter Paul c. Or would a man easily believe that it was the meaning of the speaker that this Picture was the very real flesh and blood of Peter and Paul and all other Pictures that ever should be made after the same exemplar should be so transubstantiated So what is the obvious signification of those words This is my body but This is the Sacrament or Representation of my Body Especially when his real body was distinctly there present and he expresly biddeth them Do this in remembrance of me