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	spirit_n	6,743	5	5.1226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53737	A vindication of the Animadversions on Fiat lux wherein the principles of the Roman church, as to moderation, unity and truth are examined and sundry important controversies concerning the rule of faith, papal supremacy, the mass, images, &c. discussed / by John Owen.	Owen, John, 1616-1683.	1664 (1664)	Wing O822; ESTC R17597	313,141	517

that of Christ himself is very apt to take off the minds and confidence of men from that one Sacrifice performed so long ago which they have not seen and to fix them on that which their eyes daily look upon as the praesens numen that they can immediately apply themselves unto Thus they fear that insensibly all faith of the true Propitiation wrought by Christ is obliterated and that which they think an Idol set up in the room of it 10. And which further troubles them they are jealous that by this your fiction you quite overthrow the Testament of Christ which certainly no man ought to endeavour the disannulling of For whereas in this Sacrament believers come to receive from him the great Legacy of his body and blood with all the fruits of his death and Passion you direct them to be offering and Sacrificing of them unto God which quite alters the Will of our great Testator And very many other things there are wherein your Countreymen affirm that your Sacrifice is contrary to the faith wherein from Scripture they have been instructed and that in things of the greatest importance to their Consolation here and Salvation hereafter II. Neither is this all your request also lies cross to your Reason no less then to your Faith For your Sacrifice cannot be performed without a Supposition of a change of the substance of the bread and wine into the substance of the body and blood of Christ and the substance of that body and blood in every consecrated Host under the species of Bread and Wine Christ himself alive being in every Host and every particle of it Hence many things they say ensue which no man can possibly admit of without offering violence unto the main Principles of that Reason whereby we are distinguished from the beasts that perish Some few of them may be instanced in 1. Accidents subsisting without a Subject follows hence necessarily in the first place so that there should be whiteness and nothing white length and nothing long bredth and nothing broad weight and nothing heavy For all these accidents of Bread remain when you would have them say that the bread is gone so that there is left a white sweet long broad heavy nothing This your Countreymen cannot understand 2. Besides they say you hereby teach them that one and the same body of Christ which is in heaven is also on the Altar not by an impletion of the whole space between heaven and earth that some part of it should be in heaven and some on earth but that the one body which is in heaven and whilest it is there is also on the Altar in the Accidents of Bread which upon the matter is that one and the same body is two yea an hundred or a thousand according as in the Mass you are pleased to multiply it Now that one and the same body should be locally divided or separated from its self that whilest that one body is on the Altar that other one body which is the same should be in heaven your Countreymen think to imply a Contradiction 3. And so also they do that a body should be in any place and yet not as a body but as a Spirit For whereas you say that whole Christ is contained under each Species of Bread and Wine and under every the most minute part of either Species as your Council speaks you make the body of Christ to be whole in the whole and whole in every part when the very nature of a body requires that it have partes extra partes its parts distinct from one another and those occupying their distinct particular places But you make the body of Christ neither to be compassed in nor to fill the place wherein it is that is to be in a place and not to be in a place For if it be a body and be under the Species of bread and wine upon the Altar it is in a place and if it be not comprehended in that space where it is and doth fill it it is not in a place and therefore is there and is not there at the same time 4. And moreover we all know that the Consecrated wafer bears no proportion to the true natural body of Christ and yet this is said to be contained under that So that the body contained is much greater and farther extended then the body that contains it or the space wherein it is for it is so under the Host as not to be elsewhere unless in another Host. 5. N●y it is in every minute part of the Host which multiplies contradictions in your Assertion 6. Of the same nature is it that you are forced to feign the same body in 10000. distant places at the same time and that with all contradictory adjuncts and affections Now your Countreymen think that these and innumerable other consequences of your Transubstantiation which you presuppose to your Sacr●fice or rather make it a principal part thereof are such as overthrow the whole order of nature and being of things and leave nothing certain among the Sons of men III. Their sense is equally engaged against you with their Reason Your Host is visible tangible gustible when they see it they see bread when they feel it they feel bread when they taste it they taste bread and yet you tell them it is not bread whom shall they believe if things be not as they see them feel them taste them it may be they are not men nor do go on their feet but are deceived in all these things and suppose they see perceive and understand what they do not You tell them indeed that the bread is changed into the body of Christ that body that was born of the blessed Virgin and was crucified at Jerusalem that all taste length breadth weight is taken away from it and that the taste and weight of the bread is continued which are the things they see feel and taste but they likewise tell you that your perswasion is an inveterate prejudice which you have blindly captivated your minds unto and that if you would but give your selves the liberty of exercising any reflex thoughts upon your own acts you would find that upon the suppositions you proceed on you have not any just grounds to conclude your selves to be living men For you teach men to deny and question all that from Reason or Sense you can insist upon to prove that so you are Ou these and the like accounts the Encomiums you give of your Sacrifice will scarce prevail with your Countreymen to relinquish all the worship of God wherein they find daily comfort and advantage to their souls for the embracement of it CHAP. 20. Of the Blessed Virgin UNto the sixteenth Chapter of the Animadversions directed to your Paragraph of the Blessed Virgin you can find it seems nothing to say and therefore betake your self to clamorous revilings All that you say in your Fiat on this head is but an heap of false accusations

men on that meditation of the Apostle Heb. 12. You are come to mount Sion to the City of the living God to the Heavenly Hierusalem the Society of Angels and Church of the first born written in heaven to God the judge of all to the spirits of just men made perfect to Jesus the Mediator of the new Covenant These I tell you upon the sight of an House full of Images may be the thoughts of a man distracted of his wits not of any that are sober and wise To which you reply mad men it seems can tell what figures represent sober and wise men cannot But who told you that your images represent the things mentioned by the Apostle for instance God the Judge of all the spirits of just men Angels and the Church of the first born or can any man unless he be greatly distempered in his imagination fancy any such thing The house of Micah Judg. 18. was notably furnished with Images of all sorts Judg. 17. he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house full of Gods or a Chappel adorned with Images for there was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved image and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred ornament for it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lesser portable Image and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a molten statue Judg. 18. would it not think you notwithstanding the gaiety of all this provision have bee a mad thought in the Danites if upon their entrance into this house they had apprehended themselves to be come to the Communion of the Catholick Church and therein to the invisible God to Angels and Saints departed The truth is there is aliquid dementiae a tincture of madness in all Idolatry whence the Scripture testifies that men are mad upon their Idols but yet we do not find that these Danites though resolved upon false worship were so mad as to entertain such vain thoughts as you imagine the Chappel full of images might have suggested unto them Or do you think Ezekiel had any such thoughts when God shewed him in vision the imagery of the house of Israel with all the Deities portrayed on the wall and the elders worshipping before them Ezek. 8. God and the Prophet discover other thoughts in reference unto them Besides Sir the Holy Ghost tells us that a graven image is a teacher of Lyes Hab. 2. 18. and how likely it is that a man should learn any truth from that whose work it is only to teach lyes I do not as yet understand You proceed to another exception the violation of an image say you redounds to the Prototype if it be rightly and duely represented not else To which you reply and when then for example is Christ crucified rightly and duly represented are you one of those that can tell what figures represent or not 1. You do not rightly report my words though you might as easily have done it as set down those you have made use of My words were that the violation of an Image redounds to the Prototype provided it be an Image rightly and duely destined to represent him that is intended to be injured which is so cleared by an instance there expressed as turns your exception out of doors as altogether useless For first I require that the Image be rightly and duly destined to the representation of the Prototype that is by him or by them who have power so to do and by the express consent and will of him whose image it is who otherwise is not concerned in it Now nothing of all this can you affirm concerning your Images 2. I require an intention of doing injury or contumely unto the Person represented by the image without which whatever is done to the image reflects not at all upon him And so a man may break an Image of a King which he finds formed against his will in some ugly shape to expose him to contempt and scorn as I suppose out of Loyalty unto him without the least violation of his honour which is the very condition of your Images and those that reject them And this also may suffice to what you add about hanging of Traitors in Effigie which is a particular instance of your general Assertion that the violation of an Image redounds to the Prototype which we grant it doth when the Image is rightly designed to that purpose by them who have just authority so to do and when there is an intention of casting contempt upon it the first whereof is not found amongst your Images nor the latter among them who reject them Besides if all that were granted you which you express yet what you aime at would not ensue For though it should be supposed that the violation of an Image would redound unto the injury of the Prototype upon a meer intention of reflecting upon him without which it is a foolish conceit to apprehend any such thing yet it doth not thence follow that the honour done to an Image redounds unto him that is represented by it provided that the intention of them that give the honour be so to do For besides our intention in the worship of God we have a rule to attend unto without the observation whereof the other will stand us in little stead And if this might be admitted the grossest Idolatry that ever was in the world might easily be excused That for instance of the Israelites setting up a golden Calf and worshipping it must needs be esteemed excellent seeing they thought to give honour to Jehovah thereby When the things mentioned then are wanting Images may be dealt withal as false money which his Majesty causeth every day to be broken though it have his own Image and superscription upon it because stamped without his warrant You proceed and add as my words where the Psalmist complains of Gods enemies breaking down his Sculptures he means not thereby any Images or figures but only wainscot or carved Ceilings Would you could find in your heart rightly to report my words The reason is evident why you do not namely because then you had not been able to make any pretence of a reply unto them But yet this ought not to have prevailed with you to persist in such unhandsome dealing My words are The Psalmist indeed complains that they broke down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or carved works in the Walls and Ceilings of the Temple though the Greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her doors the Verb signifying principally to open but that those apertiones or incisurae were not Pictures and Images for the people to adore and venerate or appointed for their instruction you may learn You see Sir I grant that the Word may denote carved works and if so I think they must be either in the walls or ceiling that which only I deny was that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or carved works were proposed to the people to be adored or venerated This you should have confuted or held your peace But you take another course