Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	transubstantiation_n	7,578	5	11.1962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44852	The Puritan convert, not to prelatick Protestantism and yet to prelatick Protestantism, nor to popery and yet to popery, but absolutely and without reserve to apostolical Christianity ..., or, A discourse by way of a letter shewing that prelatick Protestants, if they will be true to their practises and principles, have all reason to turn papists in all things as to what papists indeed hold, but in nothing as to what papists are vulgarly believed to hold ... / by W. H.	W. H.; Hubert, William.	1676 (1676)	Wing H3246A; ESTC R41017	28,965	38

express mention in the New Testament of any Exterior Rites except a very few appointed by our Blessed Saviour or his Apostles no Holy-days nor Fasting-days no particular Garments for Priests no set forms of Prayer for them or the people except one little short one commonly called Our Lards Prayer and deeming that the New Testament was written to instruct us Christians in the whole Body of Gospel-worship as the Old Testament was written to instrust the Jews in the Mosaical manner of Service Our well-meaning Puritan makes no doubt but all Ember-days Vigils Lent-Fast Christmas-day Good-Friday Ascension Whitsontide c. are meer humane Inventions a meer Will-worship the blind observers whereof can expect no other reward at the day of Account but that sharp check Who has required these things at your hands instead of a well done Good and Faithful Servant enter into the Joy of thy Lord which they vainly expected for a toilsom observance of a company of burdensome Ceremonies of their own devising And this I understand by a Puritan By a Prelatick Protestant I understand one who agrees with the Puritan in this that he expects Salvation by the extrinsecal Righteousness of Christ without him not by any interior Righteousness within his own Soul Though some of the Prelatick Clergy begin to scoff at the Doctrine of Imputative Justice One of them lately in a Sermon before His Majesty called it and not improperly The Mummery of Imputative Justice As if he would tell us that an Imputative Holy Man is a meer Christmas Mummer who to little Boys and Girls seems a Prince in his assumed Bravery but Persons of years and understanding see under his borrow'd Regal Attire a poor Cobler or sorry Botcher or like the Daw in the Fable who had made himself very gay with the fine Feathers he had stoln from other Birds but when each Bird being to appear before their King in their proper Array snatcht back their stoln Feathers the poor Daw that had made himself fine with anothers Bravery became the common object of scorn and laughter Such will be the sad Lot of meerly Imputative Saints who to themselves and their Brethren seem very fine in the extrinsecal Righteousness of Christ put on by their Phantastical Faith whilst God and his Angels under all this conceited assumed Bravery see a lascivious wanton or a covetous Miser But if the Prelatick Protestant and Puritan agree in the Doctrine of Imputative Justice wherein do they differ Has the Prelatick Protestant no terrors of Conscience upon him as well as the Puritan Generally speaking Prelatick Protestants I wish it were a slander are very profane and give no signs of any Interior trouble of Conscience And if any of them begin to be heartily troubled for his sins he is observed either to turn Fanatick or Papist that is either to practice what he professes as to Holy-days and Fasting-days Confession of sins to a Priest and such like Rites wherein he agrees with the Church of Rome or else to turn Fanatick and scoff at all such observances as Legal mimical and superstitious But whilst he continues Protestant in what differs he from the Puritan why he is very angry with the Puritan that he will not abstain from Flesh in Lent upon Fridays Ember-days and Vigils of Saints Though practically speaking no body takes less notice of them than himself Only on the Sunday before as the publick Minister of the Great God in Pontificalibus in time of Divine Service he advertiseth the people of such and such days of Abstinence and Fasting as occurr And the poor Puritan because he will not solemnly invite the people to observe what himself never intends to take the least notice of must for this be silenced and suspended both from Office and Benefice Again the Prelatick Protestant he wonders the Puritan should scruple the Adorning the Communion Table with two Wax Tapers thereby to proclaim before God and Man that he is of that Church which in the Primitive times for fear of persecution serv'd God Almighty by Candle-light in Dens and Caves And the simple Puritan thinks it all one ridiculous to have Candles upon his Table at noon day unlighted as lighted Nay of the two it seems to him greater non-sence to have them unlighted For that the Papists who light them may pretend Ornament and Increase of Splendor But to have them there and not to light them no account can be given unless it be for that it is less expensive Moreover the Prelatick Protestant wonders what hurt the Puritan can see in making the Sign of the Cross upon the Fore-head of a new Baptiz'd Infant though even he smiles at a Papist when he makes it upon himself or his Victuals which the Puritan can by no means understand If our Lord Jesus says the Non-Conformist would have Christians Cross their Children in memory of his dying upon a Cross I cannot think it credible that he should prohibit them to Cross themselves upon the same account Or if he must be wise above what is written he thinks he may as well credit the Papist who says He has a Tradition for Crossing himself as the Bishop who says he has a Tradition for Crossing his Children The Prelatick Protestant wonders the Puritan can doubt the Holy Eucharist as he begins to call it is really and truly the Body of Christ since our Blessed Lord says so plainly of it at his last Supper This is my Body Why then should any one doubt of the Feal Presence of our Saviours Body where himself says it to be Or why should any one refuse to Adore upon his Knees his Blessed Saviour under whatsoever form or shape he shall please to represent himself unto him provided it be himself really truly and indeed as here none can doubt him to be having his own infallible word for it And why he may not appear to us in the form of Bread after his Ascension as well as he appeared to St. Mary Magdalen in the shape of a Gardiner after his Resurrection M. Thorndike cannot understand Nay Dr. Cosins in his History of Traensubstantiation goes yet further and says Pag. 44. It is not questioned whether the Body of Christ be absent from the Sacrament duly Administred according to his Institution which we Protestants neither affirm nor believe For it being given and received in the Communion it must needs be that it is present though in some manner veyled under the Sacrament so that of it self it cannot be seen And Pag. 117. Protestants do freely grant and firmly believe That the Wine as hath often been said is changed into the Blood of Christ but every change is not a Transubstantiation Now the Puritan wonders how any of this belief can boggle at the Popish Transubstantiation or change of Bread in the Holy Communion into Christs Body If there be no change at all made in the Bread and Wine says the Puritan either by Prelatical or Popish Consecration without all

peradventure there can be no Real Presence of Christs Body The same remaining the same without any change must needs be the same But if there be any change made in Accidents its evident there 's none our Senses and all Popish Doctors confessing as much If therefore there be any change it must be in the substances of Bread and Wine and if so what can such a Change be more properly called than Transubstantiation or the change of the substances of Bread and Wine into the substance of our Blessed Saviours Body and Blood the accidents of figure tast and colour remaining unaltered The Prelatick Protestant wonders that the Puritan when he is going out of this World should find difficulty to make a particular Confession of his sins if any grievous matter lye upon his Conscience and humbly desire the Prelatick Priests Absolution saying over him after his special Confession By the Authority of Jesus Christ committed to me I Absolve thee from thy sins in the Name of the Father and of the Son and of the Holy Ghost The Puritan replies if Jesus Christ has Instituted any such Ordinance he sees not why every one should not frequent it every year or as often as he finds himself conscious of any heynous crime with the Papist But Jesus Christ having Instituted no such Right or Sacrament he wonders any dare be so bold to press it upon any Christian living or dying and indeed least of all dying when sure if ever we ought to have a care not to seek to please Almighty God by unprescribed Will-worship or Inventions of our own Moreover the Prelatick Protestant wonders at the Puritans Niceness that he can by no means be perswaded to Bow at the Sacred Name of Jesus when Nature teaches us a Relative Reverence to any thing that has a Relative Respect to a Person whom we Honour Every one without scruple standing bare in the Presence-Chamber nor does any one pass the Kings Chair of State without a Reverend Bow whether His Majesty be there or no. And the simple Puritan deems it as gross Idolatry to worship Sounds as Colours Names as Pictures and stranges that any one who does so superstitiously cringe and bow at the Name of Jesus should smile at a Papist for respectfully putting off his Hat when he passes by the Picture of the same Jesus The sound of the Name of Jesus being vanish'd and gone before the superstitious Worshipper can make his Mimical Congy whereas the Picture a far more lively Representation of the same Great Lord is permanent and remains to receive its Devout Reverers Relative Respect The Conformist wonders what there is in a decent White Surplice that should boggle the skewish Puritan And the Puritan admires how any one can think a Surplice should become a publick Minister of the Divine Worship and yet throw away as Babilonish Rags the Popish Girdle Stole and Casuble which add Splendor and Decency to the same unwritten superstitious Garb unless it be because they are more chargable The Conformist wonders at the Puritans scrupulosity that he cannot say Amen to that Prayer in the Burial of the Dead That we with this our Brother and all other departed in the true Faith of thy Holy Name may have our perfect Consummation and Bliss both in Body and Soul c. We must pray for the Dead says the Rector of St. Martins in Oxford in his Sermon called the Schismatical Puritan Thy Kingdom come O Lord raise the dead Prisoners in the Grave And herein we pray for their Souls and Bodies God be with them to comfort their Souls deprived of their Bodies And to the Puritan this seems plain Popery In fine the Prelatick Protestant wonders at the Puritans pride that he will not submit his Judgment in matters of Faith to the determination of a Council of all the Reverend Bishops of the Land His Majesty as supreme Head and Governor presiding And the Puritan is amazed that if we may pin our Faith upon another mans sleeve safely believe as a particular Church in England believes how it can be unsafe to submit ones judgment to the determination of a General Council of all the Learned Bishops of the Christian world his Holiness the Pope as supreme Pastor presiding believe as the Universal Church of Christ believes 'T is fitting says the Conformist that for order sake in Christs Church there should be in every Nation some supreme Governors to whose Directions in matters of Divine Worship all should submit else we shall have as many Christian Religions and ways of Worship as there are Parishes nay as there are private Families or particular Persons The Puritan replies if we must conclude our Lord Jesus governs his Church as our reason tells us it's fitting he should for Union Decency and Order govern it and not according to the infallible written Rule of the New Testament If the Case be this It seems to him as rational that he should for the same Reasons of conserving Union Decency and Order in his Church appoint one supreme Pastor over all Christians dispersed in all the Nations of the World whom all should obey in the vacancy of General Councils for fear forsooth otherwise there should be as many ways of Christian Worship as there are several Christian Kingdoms of Common-wealths I speak not this to revile the established Religion of the Nation but to excite the Professors of it to observe devoutly what they Christianly profess as to Holy-days Lent Fridays and other Fasting-days Confession of sins to a Priest and other Holy and Profitable Rites when Piously and Reverently performed and by which they are distinguished from Non-conformists And by this time I hope My Dearest Relations you understand what I mean by a Prelatick Protestant But what do I understand by Popery and a Papist Why what should I understand by a Papist but what the generality of people understand by a Papist Those things we call Stones which every body commonly speaking calls Stones and so I understand by Popery and a Papist what every body commonly speaking calls a Papist and Popery By a Papist then I understand one that worships Stocks and Stones Medals and Pictures of Jesus Christ and the Virgin Mary and other Saints as Gods and consequently prays to them and puts his whole confidence in them as the ancient Heathens did in their dumb Idols of Jupiter Mars and Venus c. I say one that worships Pictures of Jesus Christ as Gods Not barely one that has such Pictures and for pious purposes also for that Prelatick Protestants have as well as they Protestants have Pictures of Jesus Christ and his Holy Mother not only in their private Houses and publick Churches but even their very Common-Prayer Books are full of them in the last Impression to excite in the Beholders mind a lively apprehension of our Blessed Saviours life and death Nor can I think they that are so ceremonious in devoutly Bowing when they hear the Holy Name

THE PURITAN CONVERT Not to Prelatick Protestantism and yet to Prelatick Protestantism nor to Popery and yet to Popery but absolutely and without Reserve to Apostolical Christianity That is to whatsoever Doctrine or practice Prelatick Protestant or Papist can prove to have been taught the World by the Apostles of Jesus Christ OR A DISCOURSE By way of a LETTER Shewing That Prelatick Protestants if they will be true to their Practises and Principles have all reason to turn Papists in all things as to what Papists indeed hold but in nothing as to what Papists are vulgarly believed to hold And that de facto Non-conformists would turn Papists were they not imposed upon by false Principles and notorious Slanders devised by the first Separatists from the Church of Rome By W. H. Come and I will teach you how great things God has done for my Soul Printed Anno Domini MDCLXXVI Permissu Superiorum THE CATHOLICK NAKED TRUTH OR THE PURITAN CONVERT TO Apostolical Christianity BVT why the Naked Truth Because I design a Candid Naked Description of a Puritan Prelatick Protestant Papist c. I expect the fate of Poor Robins Adamite Some body or other will have a lash at me But if I scape so well as the Author of the Prelatick Naked Truth has done I hope no blood will follow To wit to be first lashed by a severe Animadverter and then to be stript Naked afterwards Had the Candid Author been stript first and then whipt his Case had been more pitious The Animadverter was a little too hasty A Third I hear has taken him to task but they say he is a more Gentle Whipster With my Soul I compassionate him as one meerly imposed upon by Forgeries and false Principles devised by the Reformers and amongst others especially by this that the New Scripiure is the adequate Rule of Christian Faith and Worship Go on Worthy Sir to Fast and Pray whilst others Feast and Play at Lantrelue The First Letter What the Author means by a Prelatick Protestant Puritan c. My Dearest Friends and Nearest Relations IT is my hearts desire to speak with every one of you and to tell you with all Sincerity what the All Good God has done for my Poor Soul but the troublesomness of the times and your great distance from one another not permitting me so great a comfort I have thought fit to communicate to you my good Wishes of your Eternal Happiness by Ink and Paper Our dear Redeemer Jesus Christ Bless my Poor Labours to you all and stir up others who are better able more fully to instruct you in the way to Everlasting Bliss which I know to be the great desire of your Souls After the search of many years spent in Prayer Reading and conference with Persons of different perswasions I doubt not but I have found out the Truth Almighty God be forever Blessed for it I doubt not but I have found out the True Church of Jesus Christ the indeed People of God who walk in the direct Path to endless Beatitude and whosoever walks as they walk and teach shall infallibly see God for ever I confess I am Converted from Puritanism But to what to Prelatick Protestantism No nor to Popery neither But to Antient Apostolick Christianity Though indeed I have not so much left Puritanism as Prelaticks call it as added that to it wherein I found it and I hope many of you will find it come short of the Holy Apostles Doctrine and Institutions That you may the better understand me in my ensuing Discourse I will briefly Explain to you what I understand by a Puritan what by a Prelatick Protestant and what by a Papist and what by an Apostolical Christian which I profess my self by the Grace of Jesus Christ to be I understand by a Puritan one that being Visited from Heaven by rousing checks of Conscience could find no Rest for their troubled Soul by living under the liveless Ministry and Spiritless form of the established Religion of England One who by reading some portion of Holy Scripture or other Spiritual Book or by hearing some awakening Sermon was so struck from above that he had nothing in his Heart nor Mouth but that great Question of the man concern Sirs What must I do to be Saved One who from the Visitation from on high had so much life in him as to be sensible of the heavy burden of a hard Heart and whose great Prayer to the Almighty was To take from him his Heart of Stone and to give him a Heart of Flesh No Books no Company no Sermons no Thoughts were gustful to him but such as were conducing to the melting and changing of his Heart and Soul All Lip-labour he deem'd but lost Labour so long as his Soul within was not chang'd so long as his Heart was hard he could find no satisfaction in words and expressions though never so Pathetical whether uttered by himself or others or set down in Printed Books Nay he was so far from being satisfied with such wordy Devotions that he was even afraid to use them for fear of being guilty of damnable Hypocrisy For Example to say or read by way of Prayer O my God my All How I love you How my Soul is grieved that ever I have offended you his Conscience telling him he had no such Affections but that his Heart was hard as a very Stone No relenting of hearty sorrow for past iniquities no tender resentments of the innumerable Divine Benefits no strong hopes of future Eternal Goods nor yet affrighting fears of the dreadful day of wrath Conscious to himself of a great deal of ill past and clear conviction of no present good disposition in his Soul and yet assuredly perswaded there must some good be in the Soul or no hopes of enjoying the Almighty for ever without holiness true Internal Holiness Heart-Holiness Spirit-Holiness in this life no hopes of seeing the All Good God in the next And thus much of a Puritan I think none that has any sense of a God can mislike of whatsoever perswasion he is whether he be Papist Protestant or Phanatick I do not use these terms to revile or exasperate any one but meerly for distinction sake And I beseech my Reader not to be offended at them if he meet with them now and then in my following Discourse God forbid I should willingly anger those wounds which with my Soul I desire to cure But what do I understand further by a Puritan I understand one who wearied out with wrastling against the corruptions of his own Heart still finds much evil in the interior of his Soul boylings of anger flames of concupiscence greedy desires of Money and the things of this life and however exteriorly reformed and changed he may seem to be to the World he 's dis-satisfied within himself that he is not changed enough nor changed enough I say although his profane Kindred and acquaintance think him changed but too too much