Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	bread_n	transubstantiation_n	1,791	5	11.1891	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

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

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

seen with their Eyes taught and established by the first Planters of Christianity No I know no such thing Though this would have been a strange favour to the World would the Almighty Creator have wrought such a Miracle in favour of Ignorant Man But what then Did Jesus Christ after the manner of Moses write a Book of all Christian Rites and Observances or did he not at least command some one of his Twelve Apostles or all of them together to write some such Book so full so compleat so plain as none that would not willingly mistake could possibly mis-understand it Certainly he could not but foresee what disputes would arise about observances of Days and Sacraments amongst Christians in future Ages Why did he not tell us plainly by some Authentick Writing or other His pleasure was that all the Mosaical Rites and Observances of Days should be abolished and instead of them he would have no Exterior Rites and Days at all or else if he would have any why did he not take care that some Book or other should be written wherein every one that could read might see how many Rites called Sacraments he would have to be used amongst Christians and how and to whom and by whom he would have them to be administred Whether he would have certain days observed by Christians in memory of his Birth Death Resurrection and Ascension or no any set days of Fasting any distinction of Garments in Priests from the People or no But himself to write never a Book to this purpose nor any of his Apostles to write any thing but his Holy Life and Death four times over and some little of the Life of some one or two of his Apostles and a few occasional Letters of two or three of his Followers to particular Christians whom they had fully instructed by word of mouth what can we conclude from all this But that surely Jesus Christ has left us some other means than those written Books we have fully to instruct us in the whole Counsel of God in Order to our Eternal Salvation Indeed I find an Ancient Prophesie that in the latter days God Almighty would write his Laws in his Peoples Hearts Was this to intimate to us that whosoever would find fully and clearly the Laws of Jesus Christ in the latter days he must not so much consult written Books as the Hearts of Christians And truly there is no other way without a miraculous Revelation by the Ministry of Angels or some such means for us who live now to know what was taught or practiced sixteen hundred years before we were born but only by Books written in that time or near that time or else without Books by the oral Tradition of Fathers to their Children But what Certitude can there be in this Could we speak with every Father and Son that has lived since the Apostles days and should they tell us unanimously that they had been taught to believe and practice thus and thus For Example to Baptize Children or not to Baptize them to abstain from Flesh on Fridays or not to abstain in memory of our Lords bitter Death and Passion and to humble our selves for our sins and such like no body could doubt of the truth of such a Testimony more than he does mistrust his own Eyes or other Senses But all the intervening Fathers and Sons 'twixt us and the first Age wherein our Lord Jesus lived except only our Fathers and Grandfathers being gone to another World my Grandfather can tell me certainly what his Father taught him concerning Fasting on Friday Baptizing of Infants Reverencing such a Book as of Divine Authority written by a Holy Man talled Mathew sixteen hundred years ago but what assurance can he give me that all his Progenitors have practic'd and believ'd after the same manner ever since the Apostles days Why what assurance could a Jew that lived in our Blessed Savioms time have given to a Pagan or to one of his own Children that the Books of the Law of Moses were written by a Holy Man called Moses who familiarly conversed with God so many hundred years ago He could only have discoursed to him after this manner Thus I was told by my Father and thus all our Neighbouts were told by their Fathers and 't is impossible in any Age since our Great Moses all our Ancestors should agree together to tell their Posterity so great a lye to their own and their Posterities Eternal damnation One Man may tell an impudent notorious lye but a whole Countrey cannot conspire in a lye which they know to be a lye or could they some neighbour Nation would tell the Cheat to Posterity In like manner must the Apostolical Christian answer when he is demanded an account why he reveres such and such Books as Apostolical writings or observes such and such Rites as Apostolical Ordinations And this is the belief and practice of an Apostolical Christian in general VVhatsoever this present Age or any other Age since the Apostles time in several Nations and Countries unanimously attest that they have received from their Forefathers from the Apostles and he cannot positively show that it was of a later date begun for Example in or near such a time by such and such he submits to it as Apostolical and this though it cannot positively be proved that for Example such a Book or Practice was received in every Age since the Apostles days by positive Testimonies out of Authentick writings of every particular Age. And thus much satisfaction and no more could Jacob have given to his Children why he kept the Sabbath day commanded by Almighty God to our first Parent Adam above two thousand years before He had neither Scripture nor other Record of writing for any such Institution the use of writing being unknown to the world till afterwards when God Almighty wrote the Ten Commandments in Two Tables of Stone He could only tell them thus he and his Neighbours had been immemorially taught to believe And their objecting how could they tell but some body out of a supersttious opinion of more Sanctity in every seventh day than in every sixth or eighth might have introduced the will-worship of such an Observation such an Objection I say as this would not have excused them before God from such an Obligation which the whole present Generation told them they had observed immemorially from Adam And indeed though it were granted that according to the Holy Scriptures we Christians are obliged to keep every first day of the week Holy yet it cannot be proved out of Scripture or any other Book or by any other Argument but the immemorial tradition and practice of several Christian Countries that the day we now observe is the true first day of the week from that first first-day on which our Blessed Savour rose from Death to Life And yet that there should be Christians who should make no distinction betwixt Friday and the other days of the week