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
A70894	The life of the Most Reverend Father in God, James Usher, late Lord Arch-Bishop of Armagh, primate and metropolitan of all Ireland with a Collection of three hundred letters between the said Lord Primate and most of the eminentest persons for piety and learning in his time ... / collected and published from original copies under their own hands, by Richard Parr ...	Parr, Richard, 1617-1691.; Ussher, James, 1581-1656. Collection of three hundred letters.	1686 (1686)	Wing P548; Wing U163; ESTC R1496	625,199	629

in very deed by God's faithful People By which it seems it is agreed on both sides that is to say the Church of England and the Church of Rome that there is a true and real Presence of Christ in the holy Eucharist the disagreement being only in the modus Praesentiae But on the contrary the Ld Primat in his Answer to the Jesuit's Challenge hath written one whole Chapter against the real Presence of Christ in the Sacrament In which tho he would seem to aim at the Church of Rome tho by that Church not only the real Presence of Christ in the Sacrament but the corporal eating of his Body is maintained and taught yet doth he strike obliquely and on the by on the Church of England All that he doth allow concerning the real Presence is no more than this viz. That in the receiving of the blessed Sacrament we are to distinguish between the outward and the inward action of the Communicant In the outward with our bodily mouth we receive really the visible Elements of Bread and Wine in the inward we do by Faith really receive the Body and Blood of our Lord that is to say we are truly and indeed made partakers of Christ crucified to the spiritual strengthning of our inward man Which is no more than any Calvinist will stick to say But now after all these hard words the Doctor has here bestowed upon my Lord Primat part of which I omit I think I can without much difficulty make it appear that all this grievous Accusation of the Doctor 's is nothing but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife about words and that the Lord Primat held and believed this Doctrine in the same sence with the Church of England 1. Then the 29th Article of our Church disavows all Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord. The second asserts that the Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and that the mean whereby the Body of Christ is received and eaten in the Supper is Faith And now I will leave it to the unprejudiced Reader to judge whether the Lord Primat's way of explaining this Sacrament according to the passage before cited by the Doctor does differ in sence from these Articles however it may somewhat in words as coming nearer the Articles in Ireland which the Bishop when he writ this Book had alone subscribed to and was bound to maintain for I think no true Son of the Church of England will deny that in this Sacrament they still really receive the visible Elements of Bread and Wine 2. That in the inward and spiritual action we really receive the Body and Blood of our Lord as the Lord Primat has before laid down But perhaps it will be said That the Lord Primat goes further in this Article than the Church of England does and takes upon him to explain in what sence we receive the Body and Blood of our Lord and that otherwise than the Church of England does he explaining it thus that is to say We are truly and indeed made partakers of Christ crucified to the spiritual strengthning of our inward man whereas the Church of England declares that the Body of Christ is eaten only after a heavenly and spiritual manner yet still maintains the Body of Christ to be eaten whereas the Lord Primat only says that we are truly and indeed made partakers of Christ crucified but does not say as the Article of our Church does that we are therein partakers of the Body and Blood of Christ. But I desire the Objector to consider whether the Explanation of our Church does not amount to the same thing in effect that saying that the Body of Christ is eaten in the Supper after a heavenly and spiritual manner and the Lord Primat that we are truly and indeed made partakers of Christ crucified viz. after a spiritual and not a carnal manner But perhaps the Doctor 's Friends may still object that the Lord Primat does not express this Real Presence of Christ's Body and Blood in the Sacrament as Bp. Bilson and Bp. Morton assert the former saying that Christ's Flesh and Blood are truly present and truly received by the Faithful in the Sacrament and the latter expresly owning a real Presence therein And Bp. Andrews in his Apology to Cardinal Bellarmine thus declares himself viz. Praesentiam credimus non minus quam vos veram de modo praesentiae nil timerè definimus Which the Doctor renders thus We acknowledg saith he a presence as true and real as you do but we determine nothing rashly of the manner of it And the Church Catechism above cited as also the Latin Catechism of Mr. Noel confess the Body and Blood of our Lord are truly and indeed or as the Latin Translation renders it verè realiter taken and received in the Lord's Supper Which the Lord Primat does not affirm I know not what such Men would have The Lord Primat asserts that we do by Faith really receive the Body and Blood of Christ and that in the same sence with Mr. Noel's Catechism and the Article of the Church viz. that Christ's Body is received after a spiritual and heavenly manner Which was added to exclude any real presence as taken in a carnal or bodily sence So that our Church does in this Article explain the manner of the Presence notwithstanding what Bp. Andrews says to the contrary Nor know I what they can here further mean by a real Presence unless a carnal one which indeed the Church of England at the first Reformation thought to be all one with the real as appears by these words in the first Articles of Religion agreed on in the Convocation 1552 Anno 5. Edw. 6. It becometh not any of the Faithful to believe or profess that there is a Real or Corporal Presence of the Body and Blood of Christ in the holy Eucharist And that our Church did likewise at the first passing the 39 Articles in Convocation Anno 1562 likewise disallow any Real Presence taken in a carnal sence Christ's Body being always in Heaven at the right hand of God and therefore cannot be in more places than one appears by the original of those Articles to be seen in the Library of Corpus Christi Colledg in Cambridg where tho this passage against a Real or Corporal Presence which they then thought to be all one are dash'd over with red Ink yet so as it is still legible therefore it may not be amiss to give you Dr. Burnet's Reasons in his 2d part of the History of the Reformation p. 406 for the doing of it The secret of it was this The Queen and her Council studied to unite all into the Communion of the Church and it was alledged that such an express Definition against a Real Presence might drive from the Church many who were still of

ancient Authors and that Christ's descent into Hell is not to be proved from any express place of Scripture as the Doctor himself grants since upon the review of the Articles of our Church past in Edward the sixth's time this passage of St. Peter of Christ's preaching to the Spirits in Prison was left out in the present Articles of our Church as not well bearing that interpretation And that the learned Grotius and Dr. Hammond have in their Comments on the New Testament explained this place in a quite different sence So that all the light we can receive as to this Article of our Creed must be sought for in the ancient Fathers of the Church whose Opinions in this point are various and uncertain as the Lord Primat sufficiently sets forth in this Treatise some of them understanding by this word Hell or Hades Abraham's Bosom or place of Happiness whither the Angels carried Lazarus or that Paradise in which our Saviour promised the good Thief he should be with him So that this sort of Hell can have no great difference from Heaven it self Others of them will have our Saviour descend into Hell or some out-skirts of it which were no places of Torment only that he might make the Patriarchs and Prophets a Visit whom they supposed to be there detained tho he did not fetch them from thence Others as St. Jerom St. Augustine and others suppose Christ to have descended into Hell or the place of Torment to bring forth such Souls of his as he found there Others that he went thither to preach and to bring from thence all the Souls of the Heathens that heard then and believed his Preaching Others again that he emptied Hell of all its Prisoners and left the Devils there alone Which Opinion tho very untrue was maintained by St. Cyril and others into which Error they were led by the superficial consideration of those words of St. Peter above-mentioned From which difference and variety of Opinions we may learn that as the Fathers were not Infallible so this Opinion of Christ's Local Descent into Hell as a place of Torment was not generally agreed on amongst them no more than the Reasons for which he should go thither And therefore sure our more Modern Authors as Bp. Bilson and Mr. Noel could be no more certain than the Fathers themselves in what sence our Saviour descended into Hell or what business he had to do there Especially since this Article of our Church only says we must believe he went down into Hell without specifying in what sence he went thither which she might easily have done if she had not thought it better to leave Men to their liberty to put what reasonable sence they should think fit upon so obscure and doubtful an Article and which has so little influence upon our Faith or Manners supposed to be taken in one or the other sence Therefore I cannot see how the Lord Primat deserves to be blamed if in a matter of so great uncertainty and variety of Opinions he followed some of the most sober of the Fathers who did not understand Christ's descent into Hell or Hades to be understood of any local descent into a place of Torment And that the Lord Primat was not the first Discoverer or Broacher as the Doctor would have him of this Interpretation of Hades or Hell for the state of Souls as separate from their Bodies I shall shew you from several Quotations the Lord Primat makes use of out of the Fathers and other ancient Authors to this purpose First as for the Heathen or prophane Writers he shews out of Plato and other Philosophers and Poets that the word Hades signifies a general invisible future state of the Soul after it is separated from the Body consisting of two places one of Bliss and the other of Torment according to the nature and actions of the Soul whilst it was united with the Body and which places they fancied to be as far beneath the Earth as the Heaven is from it for they imagined that the Earth was not round but flat and that the Sea and Skies did meet So that most of the ancient Fathers having no notion of the roundness of the Earth and of its being encompassed with Air and likewise being most of them Platonic Philosophers it is no wonder if they had the same notion of this Hades as those ancient Philosophers and Poets had before Yet some of them were better instructed as St. Chrysostom who says modestly If thou dost ask me saith he of the situation and place of Gehenna I will answer and say that it is seated somewhere out of this World and that it is not to be enquired in what place it is situated but by what means rather it may be avoided But St. Gregory Nyssen in his Dialogue between himself and Macrina touching the Soul and the Resurrection makes her to answer the Question proposed by Gregory in this manner Where is that name of Hades so much spoken of and which is so much treated of in our common Conversation so much in the Writings both of the Heathen and our own into which all men think that the Souls are translated from hence as into a certain Receptacle for you will not say that the Elements are this Hades Whereunto Macrina thus replies It appeareth that thou didst not give much heed to my speech for when I spake of the translation of the Soul from that which is seen unto that which is invisible I thought I had left nothing behind to be enquired of Hades neither doth that name wherein Souls are said to be seem to me to signifie any other thing either in prophane Writers or in the holy Scripture save only a removing unto that which is invisible and unseen So likewise Theophylact and Hugo Etherianus after him What is Hades or Hell Some say that it is a dark place under the Earth others say that it is the translation of the Soul from that which is visible unto that which is unseen and invisible For while the Soul is in the Body it is seen by the proper operations thereof but being translated out of the Body it is invisible and this did they say was Hades Hitherto also may be referred the place cited before out of Origen in his fourth Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by St. Jerom is thus delivered They who die in this World by the separation of the Flesh and the Soul according to the difference of their works obtain divers places in Hell Where by Hades Inferi or Hell he meaneth indefinitly the other World in which how the Souls of the Godly were disposed he thus declares in another place The Soul leaveth the darkness of this World and the blindness of this bodily Nature and is translated into another World which is either the bosom of Abraham as it is shewed in Lazarus or Paradise as in the Thief that believed upon the Cross Or yet God knows if that

metrum investigent Atque haec hactenus Caeterum D. O. M. veneror ut curis ac laboribus D. tuae benedicat eamque Ecclesiae suae quam diutissimè superesse concedat Interim permanere gestio Amplitudinis tuae cliens humillimus Constantinus l'Empereur Lug. Bat. 8 Kal. Jan. An. 1637. LETTER CXCVIII. A Letter from Mr. Arnoldus Botius to the most Reverend James Usher Arch-bishop of Armagh Reverendissime Domine DUM tuam in Evangelia catenam Syriacam percurro obiter deprehendi quod praeter ineptas illas allegorias de quibus jam tum ex prima inspectione R. D. T. locutus fueram multa etiam seria ac lectu omnino digna contineat ac plerorumque locorum difficiliorum interpretationes afferat minime poenitendas Sed non pauca ibi reperi ad controversias hodie inter nos ac Pontificios agitari solitas spectantia quidem ejusmodi partim ut ipsis potius quam nobis favere videantur Sane de sacra communione ita loquitur acsi panis vini transubstantiationem ut nunc loquimur planissime agnosceret adeo quidem ut siquis Papistarum velit Veterum quempiam pro sua causa loquentem introducere ac pro arbitrio suo ipsius verba efformare non videam quid ultra desiderare possit Sed fortasse me judicium fallit Tu Domine judicabis in quem finem totum locum non quidem hic inserendum duxi quum prolixior esset sed per se descriptum huic epistolae inclusi Rursus sunt ibi quae pro nobis potius facere videantur cujusmodi est enarratio Matt. 3. 6. ad verba illa Confitentes peccata sua ubi quum movisset quaestionem Quomodo veriti non fuerint Judaei peccata sua palam profiteri quum ex lege Mosis quae minuta duntaxat peccata tamque quae per ignorantiam commissa essent expiabat confitentes reos certe mors quidem lapidationis maneret ego adhuc quaero unde hoc hauserit ac respondisset his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes major ipsis habetur dederatque ipsi Deus baptisare in poenitentiam ut ostenderet abolitam esse Legem sacrificiorum tempus praeteriisse ac advenisse foedus novum quod peccatores poenitentes suscipit Deinde hanc apponit observationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc animo collige tres ordines sacerdotum unus est eorum sub lege qui offerebant sacrificia pro peccatis per ignorantiam commissis iis vero peccatis quae scienter patrata erant mortem lapidationis infligebant 2. Johannis qui baptisando peccata scienter commissa palam faciebat 3. Sacerdotes novi foederis dum baptisant non faciunt peccata palam sed expiant peccata tam scienter quam ignoranter commissa remissionem eorum exhibeat Hic quum novi foederis sacerdotibus non aliam remissionis peccatorum administrationem attribuat quam baptismum omnino mihi inde sequi videtur confessionem auricularem quae ipsi annectitur remissionem peccatorum ipsi ignotam fuisse quum alioquin ejus mentionem hic facere debuerit loco ipso id prorsus efflagitante Pluribus R. D. T. nunc non distinebo quare hic finiens Divinae protectioni ipsam supplianter commendo R. D. Tuae Devotissimus cliens Arnoldus Botius Dublin 30 Octob. 1638. LETTER CXCIX A Letter from Dr. William Gilbert to the most Reverend James Usher Arch-bishop of Armagh My very good Lord ALL my expectancies for observation of this Lunar Eclipse last Tuesday morning were lost in the cloudy disposition of the Heavens for that time which offered matter of more consequence to my meditation in that idle interim of expecting a fairer Season That Hysteron Proteron of Opinions in translating the Sun into the Center and making it Stationary In advancing the Earth up into an Orb and making it Ambulatory Howsoever it hath suffered by popular prejudice in some and the resty disposition of others in their own Errors yet doth it excellently accommodate many irregular Motions to Account and open a large Field for the search and invention of high things for thus By the apparent Semidiameter of the Sun in his Apoge and the Angle of half the Conick shadow of the Earth is most artificially and easily determined the true Parallax of the Sun And by the Parallax his distance from the Earth And by these the semidiamiter of the fixt Stars and Planets together with the several parallaxes they make upon the Orb of the Earth and their distances Upon this Account the Semidiameter of the Orb of the Earrh in his middle-distance from the Sun is 1498 semidiameters of the Earth the Cube of 1498 is 3 361 517 992 And so many times is the Orb of the Earth or Sun bigger than the Earth it self yet all this whole Orb in respect of the Orb of Saturn which makes not one minute of parallax upon it is but a Point And the Orb of Saturn again in respect of the Firmament is but a Point for the fix'd Stars make but a Parallax of five minutes at the Orb of Saturn as by the Difference of the Semidiameters of their Orbs may appear so that I wonder at many of the Ancients that have shrunk and shrivelled up these two Heavens of the Planets and of the fix'd Stars into one whereas they are not only almost infinitely and disproportionably distant but are also distinguish'd by their different Heat and Light this Planetary Heaven having its Heat and Light from its Heart and Centre the Sun which from thence communicates his Heat and Light to all the Planets more or less as they are nearer or farther from him And therefore we see how languishing a Light he lends to Saturn as being twice farther from him than some of the rest and the last of those Bodies receive Light from him What the World now come to Spectacles hath by her Optick Eyes of Glass lately discovered is obvious to every Man namely that Saturn a Body 46 times bigger than this Earth that bears us hath besides the same Sun common to us with it to serve it by day a certain number of Moons also appropriate to it to serve it by night And that Jupiter a Body 25 times bigger than this Earth hath besides the same Sun common to us with it to serve it by day three Moons also appropriate to it to serve it by night and whereof if need were we could give the Places and the several Vicissitudes of their Changes Wains and Fulls Our Earth also proportionable to her bigness hath one Moon assigned her for her service by Night which howsoever great by its very nearness it appears to us on Earth yet undoubtedly is as undiscoverable from the Orb of Jupiter as are his Moons from hence which are not seen without Spectacles What all these things may import I spare to speak that this Earth may enjoy her own Opinion to have been the only work of