Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	blood_n	receive_v	remission_n	3,169	5	9.3699	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26644	A reply to two discourses lately printed at Oxford concerning the adoration of our blessed Savior in the Holy Eucharist	Aldrich, Henry, 1647-1710.	1687 (1687)	Wing A899; ESTC R8295	52,095	76

Spiritual and Virtual Presence and explain the term we make use of to that effect Thus the Protestants in K. Henry the Eighth's time that sufferd upon the six Articles deny'd the Real Presence i. e. the Popish sense of it but meant the same thing with us who think we may lawfully use that term On the other side that excellent Person and glorious Martyr Mr. Bradford * Acts and Monuments p. 1608. I do believe says he that Christ is Corporally present at and in the due Administration of the Sacrament But he adds this explication By this word Corporally I mean that Christ is present Corporally unto Faith It is likewise evident that when we say Christ is Present or Adorable in the Sacrament we do not mean in the Elements but in the Celebration We affirm his naturall Body to be Locally in Heaven and not here and that we who are here and not in Heaven ought to Worship it as Locally present in Heaven while we celebrate the Holy Sacrament upon Earth Lastly it is evident that this Doctrine is sufficiently remov'd from what the Pamphlet calls Zuinglianism how truly I will not now inquire For we do not hold that we barely receive the Effects and Benefits of Christ's Body but we hold it Really Present in as much as it is Really receiv'd and we actually put in possession of it though Locally absent from us So that while we Spiritually eat Christ's Flesh and drink his Blood we through Faith in a mysterious and ineffable manner dwell in Christ and Christ in us we are one with Christ and Christ with us and by virtue of this Spiritual and Mystical yet Real participation we receive the Benefits consequent to it even the remission of our Sins and all other benefits of Christs Passion This in short is our meaning and to this effect all true Church-of-England-men declare it Whether we express our selves in proper and accurate terms is another question wherein if the Editor think fit to ingage we are ready to answer him In the mean time we desire him and the rest of his Communion not to catch up our words and bait them in their own sense which is too like the dealing of the Old Romans with the Primitive Christians It remains that we say a word or two concerning Mr. Thorndike's Testimony and so dismiss this Chapter The reader may please to take notice that the whole design of this Pamphlet is to furbish and rig out a notion of Mr. Thorndike's in his Epilogue to the Tragedy of the Church of England The notion is neither the Church of Englands nor as I believe any other Churches nor does he so much as pretend that any other man much less any Church ever taught it He only thinks it is * consistent with the analogy of Faith not trenching as he says upon any ground of Christianity and seems to propose it as a peaceable expedient for complying outwardly with the Popish adoration of the Euch●●●●● a practice which when he wrote his 〈…〉 thought adviseable if it could be warranted for he was then upon a project of Uniting all Christians in one Communion and wrote his Epilogue on purpose to serve that design not pretending to give the true sense of any party but so to blanch the opinions of them all that the difference of their Judgment might not hinder their Uniting Wherefore he professes to expect * Preface to the Epilogue p. 45 c. the Lot of Reconcilers to be contradicted by all parties and owns that he sayes those things which he should have dissembled had the Church of England continu'd But it seemes he thought as some others did when the King was Murther'd that the Church of England was utterly and irrecoverably dissolv'd and that it was necessary to hold Communion with some Church and if it were honestly practicable with the Church of Rome rather then another 'T is probable the Editor was of the same mind for I remember to have heard this very plea made in his defence by a friend of his about some Eighteen years since But whatever Mr. Thorndike's opinion was when he wrote his Epilogue 't is certain when the King return'd he was a member of that Convocation that revis'd the Liturgy that he constantly attended there and had a hand more then ordinary in the Edition of sixty one That he declar'd his unfeign'd assent and consent to all things in the Liturgy as it was then alter'd that he conform'd to it all the rest of his Life and at last dy'd in Communion with the Church that impos'd the use of it So then we have here quoted out of the Epilogue a private opinion of a private man and what 's that to the Church especially since for ought then appear'd he was singular in it while he held it when occasion offer'd he forsook it professing his unfeign'd assent to that Rubrick which the Pamphlet would confront with his Authority CHAP. IV. A Reply to the third Chapter of the first Discourse Disc 1. §. 19 p. 13. The Author's purpose in the third Chapter is to combat this assertion in the Rubric that it is against the truth of a natural body to be i. e. as he explains it that a natural body cannot truly be in two places at once Here is a kind of inauspicious stumble at the very entrance For 't is one thing to say as the Rubric does that a true natural body cannot be and another as he does that a natural body cannot truly be in two places at once For should we suppose as he would have us that God should make one of our bodys be in two places at once when God had done this it would truly be in those places but before he did it he must change the nature of the body and make it cease to be a true natural body This is but a slip but in the next Paragraph 't is neck or nothing Ibid §. 20. n. 1. He finds there that Protestants confess Christs presence in the Eucharist to be an ineffable mystery they own indeed our Vnion and Communion with him to be so but supposing that the Reall Presence is easily explain'd But admit the Reall Presence be ineffable what then Ibid. He conceives it is so because of something in it opposite and contradictory to reason Now any Protestant Child could have told him tho' perhaps he will take it more kindly from the Catholic * Part 2. Cap. 6. pag. 41. Representer that the mysteryes of Faith are above reason not contrary to it A little farther nihil magis incredibile says Calvin therefore says the Author not this more incredible that Idem Corpus c. Away you Wagg what thrice in one Paragraph § 20. n. 3. Dr. Disc 1. § 20. n. 3 p ●4 Taylor is Quoted saying that if Transubstantiation were plainly reveal'd he would burn all his arguments against it and believe it without more adoe And so say I too