Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	door_n	head_n	lift_v	2,371	5	9.6688	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71177	Symbolon theologikon, or, A collection of polemicall discourses wherein the Church of England, in its worst as well as more flourishing condition, is defended in many material points, against the attempts of the papists on one hand, and the fanaticks on the other : together with some additional pieces addressed to the promotion of practical religion and daily devotion / by Jer. Taylor ...	Taylor, Jeremy, 1613-1667.	1674 (1674)	Wing T399; ESTC R17669	1,679,274	1,048

extrinsecal to a quantitative body and it relies upon the definition Aristotle gives of it in the fourth book of his Physicks that place is the superficies of the ambient body which is as absurd in nature as any thing can be imagined for then a stone in the bottom of a river did change his place though it lie still in every instant because new water still washes it and by this rule it is necessary against Aristotles great grounds that some quantitative bodies should not be in a place or else that quantitative bodies were Categorematically infinite For either there is no end but body incloses body for ever or else the ultimate or outmost body is not inclosed by any thing and so cannot be in a place To which add this that if Epicurus his opinion were true and that there were some spaces empty which at least by a Divine power can become true and he can take the air out from the inclosure of four walls In this case if you will suppose a man sitting in the midst of that room either that man were in no place at all which were infinitely absurd or else which indeed is true circumscription or superficies were not the essence of a place Place therefore is nothing but the Space to which quantitative bodies have essential relation and finition that where they consist and by which they are not infinite and this is the definition of place which S. Austin gives in his fourth book Exposit. of Genes ad literam chapt 8. 30. God can do what he please and he can reverse the laws of his whole creation because he can change or annihilate every creature or alter the manners and essences but the question now is what laws God hath already established and whether or no essentials can be changed the things remaining the same that is whether they can be the same when they are not the same He that says God can give to a body all the essential properties of a Spirit says true and confesses Gods omnipotency but he says also that God can change a body from being a body to become a Spirit but if he says that remaining a body it can receive the essentials of a Spirit he does not confess Gods omnipotency but makes this Article difficult to be believed by making it not to work wisely and possibly God can do all things but are they undone when they are done that is are the things chang'd in their essentials and yet remain the same then how are they chang'd and then what hath God done to them 31. But as to the particular question To suppose a body not coextended to a place is to suppose a man alive not coexistent to time to be in no place and to be in no time being alike possible and this intrinsecal extension of parts is as inseparable from the extrinsecal as an intrinsecal duration is from time Place and Time being nothing but the essential manners of material complete substances these cannot be supposed such as they are without time and place because quantitative bodies in their very formality suppose that For place without body in it is but a notion in Logick but when it is a reality it is a Vbi and time is Quando and a body supposed abstractly from place is not real but intentional and in notion only and is in the Category of substance but not of quantity But it is a strange thing that we are put to prove the very principles of nature and first rudiments of art which are so plain that they can be understood naturally but by all devices of the world cannot be made dubitable 32. But against all the evidence of essential and natural reason some overtures of Scripture must be pretended For that two bodies can be in one place appears because Christ came from his mothers womb it being closed into the assembly of the Apostles the doors being shut out of the grave the stone not being rolled away and ascended into Heaven through the solid orbs of all the firmament Concerning the first and the last the Scripture speaks nothing neither can any man tell whether the orbs of Heaven be solid or fluid or which way Christ went in But of the Heavens opening the Scripture sometimes makes mention And the Prophet David spake in the Spirit saying Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in The stone of the Sepulchre was removed by an Angel so saith S. Matthew But why should it be supposed the Angel rolled it away after Christ was risen or if he did why Christ did not remove it himself who loosed all the bands of death by which he was held and there leave it when he was risen or if he had passed through and wrought a miracle why it should not be told us or why it should not remain as a testimony to the Souldiers and Jews and convince them the more when they should see the body gone and yet their seals unbroken or if it were not how we should come to fancy it was so I understand not neither is there ground for it There is only remaining that we account concerning Jesus his entring into the assembly of the Apostles the doors being shut To this I answer that this infers not a penetration of bodies or that two bodies can be in one place 1. Because there are so many ways of effecting it without that impossibility 2. The door might be made to yield to his Creator as easily as water which is fluid be made firm under his feet for consistence or lability are not essential to wood and water For water can naturally be made consistent as when 't is turned to ice and wood that can naturally be petrified can upon the efficiency of an equal agent be made thin or labile or inconsistent 3. This was done on the same day in which the Sea yielded to the children of Israel that is the seventh day after the Passeover and we may allow it to be a miracle though it be no more than that of the waters that is as these were made consistent for a time Suppositúmque rotis solidum mare So the doors apt to yield to a solid body possint namque omnia reddi Mollia quae fiant aer aqua terra vapores Quo pacto fiant quâ vi cunque gerantur 4. How easie was it for Christ to pass his body through the pores of it and the natural apertures if he were pleased to unite them and thrust the matter into a greater consolidation 5. Wood being reduced to ashes possesses but a little room that is the crass impenetrable parts are but few the other apt for cession which could easily be disposed by God as he pleased 6. The words in the Text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the past tense the gates or doors having been shut but that they were shut in the instant of his