Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	dead_a	holy_a	pilate_n	2,163	5	11.4686	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79524	Catholike history, collected and gathered out of Scripture, councels, ancient Fathers, and modern authentick writers, both ecclesiastical and civil; for the satisfaction of such as doubt, and the confirmation of such as believe, the Reformed Church of England. Occasioned by a book written by Dr. Thomas Vane, intituled, The lost sheep returned home. / By Edward Chisenhale, Esquire.	Chisenhale, Edward, d. 1654.	1653 (1653)	Wing C3899; Thomason E1273_1; ESTC R210487	201,728	571

significantly there present then they agree with us but if really in the bread then we do not concur in opinion with them for the reasons afore in pare rehearsed and for other reasons hereafter following I might instance many particular reasons against this Romish errour of Transubstantiation as that 1. Nothing was broken eaten drunken and chawed but the accidents of the body because they deny the bread and wine to be the visible elements which is against Reason and all authority or else if they will have a body there That it is without accidents and so they must either make accidents without substances or substances without accidents 2. When the bread mouldeth and turneth into worms or the wine sowreth or turneth into vinegar it is the bread mouldeth and the wine that sowreth Christ is the same yesterday to day and for ever Therefore are the bread and wine substantially there and if they were but accidents then no body could be made thereof as worms or material vinegar 3. Let a dog or cat c. eat of that bread and he is nourished thereby which could not be if the substance remained not 4. The Scripture calleth them bread and wine after consecration which are names of substance not of accidents which if substance remained not it were a meer illusion of our senses and so we with the Jews make Christ a Jugler making things appear to our outward senses which are not 5. The Sacrament had a beginning and hath an end put to it it is to be received in remembrance of Christs death till he come and then to cease Wherefore there can be no real transubstantiated presence of Christ for he is from eternity to eternity 6. If there be a transubstantiated body of Christ then is Christ every day new made and as many Wafers as many Christs which is impossible for his substantial body to be in several places either in the several Wafers or the several places of consecration at one and the same instant of time 7. This doctrine doth impugn the consent of the ancient Catholike Church which de fide professeth and believeth Christ to be made of the nature and substance of his blessed mother and therefore not every day to be made anew of the substance of bread and wine for if it were so then the same body that was crucified is not eaten or else that body which was crucified was made of bread and wine which is flat blasphemy against the holy Ghost by whose operation Christ was made and born of the flesh of his mother and suffered upon the Cross for the salvation of all believers Which Christ is no otherwise joyned to the elements in this Sacrament but Sacramentally as the holy Ghost in Baptism is joyned to the water not that the holy Spirit is made of the substance of the water or the water turned into the holy Ghost 8. It is against the express Scripture and Symbole of Faith grounded upon that Scripture which teaches that Christ concerning his body and humane nature is in heaven We believe that he was conceived of the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead buried that he descended into hell the third day he rose again from the dead and ascended into heaven and sits at the right hand of God the Father from whence he shall come to judge both quick and dead Christ said to his disciples I leave the world Joh. 16. and Mat. 26. Ye shall ever have poor folks with you but me ye shall not have always Mark 16. He was taken up into heaven and sits at the right hand of his Father Col. 1.3 Heb. 8. and Heb. 10. He sits continually at the right hand of God And Saint Peter Act. 3. faith that the heavens shall contain him until the time that all things shall be restored And Christ himself gave warning of this errour aforehand in Matth. 24. saying The time will come when there shall be many deceivers in the world which shall say Here is Christ and there is Christ but believe them not Thus the whole current of the Scripture makes against this Romish errour of Transubstantiation And because the Papists may not object against us that it is a novel interpretation or our mis-understanding of Scripture in this point I will make it manifest that the Primitive Church never taught this doctrine of Transubstantiation but were utterly against it as may appear by the testimony of these ancient Fathers Origen upon Matthew Tract 33. The Fathers against Transubstantiation saith Christ hath two natures God and Man as God he is with us always unto the end of the world as man he is not He is gone hence and absent in his Humanity but is always present in his Divinity S. Austin in his Epist 55. ad Dardanium Christ as concerning his Manhood is now there from whence he shall come to judge both quick and dead and as he ascended so shall he come in the self-same form and substance to the which he gave immortality but thereby did not change the nature Now saith he after this form we must not say that he is everywhere for we must take heed saith he that we do not so stablish his Divinity that we take away the verity of his body Cyril upon S. John lib. 6. cap. 14. Christ took away from hence the presence of his body but in the majesty of his Godhead he is everywhere he according to his promise is with his disciples even unto the end of the world S. Ambrose upon Luke lib. 10. cap. 24. We must not seek Christ upon earth but in heaven where he sits at the right hand of God And S. Gregory in Hom. Pasch saith Christ is not here in the presence of his flesh and yet as he is God he is absent nowhere by the presence of his majestie all unanimously and Apostolike being of one consent in this that Christ as touching his humanity is onely in heaven at the right hand of God And particularly these Fathers following are absolutely against this very point of Transubstantiation Justinus The Fathers against Transubstantiation an ancient Writer and holy Martyr who wrote about an hundred yeers after Christ in his second Apologie saith that the bread and wine in the Sacrament are not to be taken as other meats and drinks be they being purposely ordained to give thanks to God in and therefore be called Eucharistia and be called the body and blood of Christ and yet the same meat and drink be changed into our flesh and blood and nourish our bodies By which it is plain that the substance of the elements remain because saith he they are changed into flesh and blood and nourish our bodies Irenaeus contr Valent. lib. 1. c. 4. who wrote about 150 yeers after Christ and was a disciple of Polycarpus who was a disciple of John the Evangelist says The bread wherein we give thanks to God hath two things

was consecrated by the Imposition of Hands of Barlow Coverdale and Korey three of Queen Maries Bishops and two suffragan Bishops more as appears by the act of Consecration for that our succession was not totally interrupted or if it had I hold that succession of Bishops is no inseparable mark of a true Church for if so then where was the Church before Christ for he was not of Aarons succession Succession no inseparable mark of a true Church but after the order of Mesehisedeck and Peter was designed of Christ having none to go before him so that succession is no absolute mark of a true Church And whereas the Doctor objects that we are beholding to the Romish Bishops if our succession was not interrupted I have already proved that we had Sacramentall Orders at least if not governing Bishops before ever Eleutherius sent any Priests into England Ante 24.32 2 4 chap. our English writers say these two which were sent to Rome by Lucius were Bishops however they were in Holy Orders though I rather incline to think that none excercised any Episcopall Jurisdictions till by the Prince Christianity was publickly professed and being in Orders did consecrate others and there were others which had given to them the imposition of Hands from whom and not meerly from Rome we claim a succession of Pastors yet I might admit we had it from Rome and though all of the Romish Institution were extinct yet we continue a succession for that still we are pars ecclesiae though Hereticks But that 's but their begging of the question we appeal to the Scriptures primitive Councells and Fathers to Judge who are of us two the Scismaticks or Hereticks and I submit to the Judicious reader to censure or condemn us in the points here controverted whether Rome or we be in the Errour Thus briefly I have answered the Doctors condemning of us for want of Succession and have in some sort proved that the Church of Rome cannot properly be said a true Church in respect of her Succession Ante 9. Rome uncertain in her succession chap. 2 of which more in the next chapters for that she is uncertain in it and many of the Bishops of Rome usurpers in it so I will now proceed to examine the rest of his marks by which he hath distinguished her Truth and Catholickship and shall prove that she may not ascribe to her self the Title of the Catholick Church for and by reason of any of them CHAP. V. That the Church of Rome hath been and any particular Church may be Invisible THe first marks by which the Doctor hath laboured to prove Rome the true Church to wit Universality and Antiquity are already answered in that I have Proved others equall and some ancienter then the Church of Rome it now followes to look a little further after her whilst she may be found for shortly she shall be Invisible The Church Visible is a Company professing the Doctrine of the Law and the Gospell Visibility using the Sacraments according to Christs Institution in which company are many unregenerate as Hypothules as by the Parable of the seed and tares is manifest The Church Invisible is a company of those onely which are elect to Eternall life of whom it is said No man shall pluck my sheep out of my hands Joh. 10.28 is Universal or comprehensive of all the Elect which both now have heretofore living had one Faith The Church visible is Universall in respect of the dispersed Companies of those that professe one faith in Christ which must continue till the end of the world And the Visible Church is particular in respect of place and habitation and of diversity of Rites and Ceremonies as England Rome c. which particular Churches may becoming Invisible and particularly Rome hath been Invisible in respect of her Assemblies and is invisible in relation to the true Faith and Doctrine for though at present she hath companies of men which assemble to worship God and serve him in the Sacrament yet shee therein followes not Christs institution she is now invisible in respect of Faith and Doctrine and in respect of Men she cannot boast of this mark of Visibility but Tares grow as well as Wheat and as Rome hath been invisible in these respects so may any other particular Church be Invisible Elijah complained that he was left alone A particular Church may be Invisible and that the Prophets were slain that complaint of his saith the Doctor doth not prove that the true Church may be Invisible for saith he that complaint was uttered with relation to the Kingdome of Israel onely wherein Elijah then was and not with reference to the Kingdome of Judah where Elijah was not persecuted by Ahab and where the Church of God doth flourish This his Argument in my opinion proves what is objected against the Church of Rome It is true it is an Argument that the Church shall not be Universally Invisible but if by the true Church he mean the Church of Rome and I think he would not otherwise be understood it is no Argument but that it may be Invisible it is true at one instant of time the Church shall not be universally invisible God having promised his Spirit to be with the Apostles in their teaching of Nations to the worlds end but yet in any particular place it hath been and may be Invisible as he confesses himself he saith it was invisible in relation to the Kingdome of Israel and in Judah they knew not whether to resort when the Temple it self was defiled neither was there Place nor Sacrifice nor High Priest the Priest was wicked the Temple was defiled 2 King 19.2 and when the Doctor is charged with its being invisible in Judea he pleads it invisible in Ethiopia the Eunuch having received the Faith by Philip and so by these landskips he makes intervalls of darknesse proving that in particular places it was Invisible and if so then may not Rome being a particular Church boast of absolute truth by reason of this mark of Visibility we doe not go about to prove the Church universally invisible at one instant of time whilst we say that any particular Church as Rome may be Invisible but that no one particular Church but at some time may be Invisible Time was when both Rome and we agreed in the same Principles of Religion conform to the Rules of Scriptures Councels and Fathers but of later years Rome being grown above Apostolicall Orders abusing the indulgence of Christian Princes and other Churches towards her She hath turned the grace of God into wantonnesse converting Premacy into Supremacy and that Supremacy into Infallibility and so having acquired that uncontrolable Prerogative by the dull consent of some lame Princes and blind servile slavish People she became the onely evangellicall cradle accounting the Scriptures dead Letters and to receive articulate sense from her dictates and so for her own

advantage pr●s●●ibe Lawes and Religion to her blind obedient Prosylites Yet the all disposing power of Heaven which suffered Romes Bishop thus by his own Innovations to darken the light of his neighbour Churches did now and then give him a scourge to let him know he was but a man and in respect of that frail composition was elementary and subject to vicissitudes and alterations in his Constitution and that nothing that was the production of that various body of inconstant humours but was obnoxious to a countermand by its mutable framer or to be troden down by others whose strong bulkes cared not for his too curious preparatives and when a general face of quiet seemed to smile upon the Territories of Romes Church and that she flourished in that height that she thought her self above all opposition behold a sudden destruction overtook her and as the mighty Elephant whose power is able to throw down great and ponderous masses is tamed at the sight of a Ram and trembleth at the gruntling of a little Pigg even so her desolation came from an unsuspected and contemptible hand insomuch that Rome in the heighth of this her glory and though she was the admired Metropolis of the Western world and her Temples adorned with the offerings of severall Nations Yet she was not secure and above the Heathenish suppressions of the runnagate Goths the beggarly Scithians and the spoiling Arrian Vandals that head City of the World not escaping the sacking by Alaricus in Honorius time nor her Temples free from the rapine of the Genserick in Marcianus time and her Capitoll left unransackt by our Belivins and proved no Sanctuary against Totilas and his Northern forces From these Judgments if she reflected upon Gods Justice she could not promise to her self security For if Hierusalem which was the seat of James the beloved of the Lord must not be free from the harrassing of the northern Forces how could Rome promise Immunity to her self from the like afflictions I wish she would call to minde these her former occurrences of misfortune Infra 135.14 chap. and that she would by these examples of Gods Justice and indignation towards her forbear to claim an Universality in respect of her See for she may by them cleerly perceive that she is not the rock against whom the gates of Hell shall not prevail nor are her Temples so immoveable but the battering shot of the Rummishing Canon can strike a palsey into their lofty heads and by Divine permission have laid their honours in the dust This was the day of her Visitation and now sits she in quiet whilst we groan under the calamities of this mischief but let her not laugh to see our candle put under a bushell● the rudenesse of some not respecting the priviledges of our Church for there hath no evil befallen us that she her self by experience is not subject to These sad and dreadfull visitations of the Lord may tell both them and us that we are Churches militant and must after the pattern and in imitation of our Head Chrst Jesus suffer her in misery that we may triumph hereafter in Glory there is no particular Church but is subject to these tokens of Gods Wrath When under Dioclesian Christians were so wasted thorow persecution that there were in the Judgement of many none left remaining their Books burnt th●ir Churches destroyed and themselves put to death by sundry torments and Pillars erected in every place with this blasphemous Inscription Superstitione Christi ubique delecta Then did we escape that persecution when the glory of Romes Church was much darkned thereby and now that our Church suffers an ecclipse whilst the same occasion of darkness doth not debar the light from Rome Let not this be an occasion of rejoycing to her but rather remember her own former sufferings he that stands take heed lest he fall for there hath no tentation taken us but such as is subject to man and God is faithful who will not suffer us to be tempted above that we are able to bear God for a time may take away the Candle from amongst us thereby to shew we of our selves are not perfect but if we trust in him he can restore our light he is faithfull and his hand is not shortned so but that it can help and he hath power to deliver Esay 50.2 Saint Cyprian complained above 1270 years since that for the great persecution that was against the Church they could not meet as they desired to execute Discipline and who will deny that the discipline of the Church is perpetuall but yet at all times it is not to be had which proves it may be Invisible These vicissitudes and alterations in every place are incident not onely to the Civill but the Ecclesiasticall state Constantine may set up the Crosse in Hierusalem but that cannot free it from Mahomets Banner where Christ to day hath his Church he sometimes suffers the Devill to morrow to make his Chappell The Kingdome of Heaven is said to suffer violence and the societies of men on Earth must not think to go scot-free Christ suffers his Saints to be persecuted for the triall of some and for the utter ruine of others 1 Pet. 1.7 2 Pet. 2.9 Christs Church is the Congregation of Saints and those Saints are subject to persecution and dissipation so that in any particular place or Region this Society may be broke and so the Church made there Invisible which is a truth so plainly demonstrated to us I wonder the Church of Rome should urge the contrary Rev. 2.5 Christ threatned the Church of Ephesus that he would remove her Candlestick unlesse she amended the seven Candlesticks are the seven Churches of Asia and Christ threatens the Church of Ephesus that because of her backsliding he would take her Candlestick away from her because she had forsaken her first Love and if her Candlestick were taken away sure she would be left in darknesse and made Invisible Christ threatens to withdraw his Heavenly Beams from Ephesus and yet he had promised his Spirit to his Church to the worlds end and that the gates of Hell should not prevail against her but that she should be Visible in some one place and not Universally taken from the face of the Earth at the same instant of time But that the Church might be Invisible in any one place is evident by this threatning of Ephesus at which time she was the onely Apostolique See John being the●e and Peter being dead when John writ the Apocalipse and if Ephesus be in danger to be made Invisible I wonder how Rome should arrogate that immunity to her self that she alone shall not be made Invisible when as when Christ promised his Spirit to his Church the Church of Rome was Invisible and therefore it cannot be in tended that this mark of Visibility which is to be applyed to the whole Church should onely and meerly be prescribed unto the particular Church of Rome unl●sse