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A66174 A discourse of the Holy Eucharist, in the two great points of the real presence and the adoration of the Host in answer to the two discourses lately printed at Oxford on this subject : to which is prefixed a large historical preface relating to the same argument. Wake, William, 1657-1737. 1687 (1687) Wing W240; ESTC R4490 116,895 178

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otherwise I shall not trouble the Reader with any more of our Divines who lived in the beginning of this Queen's Reign Mr. HOOKER and subscribed the Article before-recited but pass on directly to him whom our Author first mentions Tr. I. cap. 2. §. 10. Pag. 6. the Venerable Mr. Hooker and whose Judgment having been so deservedly esteemed by all sorts of men ought not to be lightly accounted of by us And here I must observe that this Learned Person is drawn in only by a Consequence and that no very clear one neither to favour his Opinion Difference between the Protestant and Socinian Methods in answer to the Protestants Plea for a Socinian pag. 54. The truth is he has dealt with Mr. Hooker just as himself or one of his Friends has been observed to have done on the like occasion with the incomparable Chillingworth has pick'd up a Passage or two that seemed for his purpose but dissembled whole Pages in the same place that were evidently against him For thus Mr. Hooker in the Chapter cited by him interprets the words of Institution If we doubt says he what those admirable words may import let him be our Teacher for the meaning of Christ to whom Christ was himself a School-master Let our Lord's Apostle be his Interpreter content we our selves with his Explication My Body the Communion of my Body My Blood the Communion of my Blood. Is there any thing more expedite clear and easie than that as Christ is termed our Life because through him we obtain Life So the parts of this Sacrament are his Body and Blood because they are Causes instrumental upon the receit whereof the participation of his Body and Blood ensueth The Real Presence of Christ's most blessed Body and Blood is not therefore to be sought for in the Sacrament but in the worthy Receiver of the Sacrament And again p. 310. he thus interprets the same words This Hallow'd Food through the concurrence of Divine Power is in verity and truth unto faithful Receivers instrumentally a Cause of that mystical participation whereby as I make my self wholly theirs so I give them in hand an actual possession of all such saving Grace as my sacrificed Body can yeild and as their Souls do presently need This is to them and in them my Body And this may suffice in Vindication of Mr. Hooker Those who desire a fuller Account may find several Pages to the same purpose in the Chapter which I have quoted Bishop ANDREWS 1 Tract pag. 7. §. xi n. 1. The next our Author mentions is the Learned Bishop Andrews in that much noted passage as he calls it in the Answer to Bellarmine And indeed we need desire no other Passage to judge of his Opinion in this matter in which 1st He utterly excludes all defining any thing as to the manner of Christs Presence in the Eucharist 2. He professes that a Presence we believe and that no less a True one than the Papists 3. He plainly insinuates that the presence of Christ in the Eucharist was much the same as in Baptism the very allusion which the Holy † Habemus Christum praesentem ad Baptismatis Sacramentum habemus eum praesentem ad Altaris Cibum Potum Augustin Stola quae est Ecclesia Christi lavatur in ipsius sanguine vivo i. e. in lavacro regenerationis Origen Statim baptizatus in sanguine agni Vir meruit appellari Hieron Christi sanguine lavaris quando in ejus mortem Baptizaris Leo. P. c. Fathers were wont to make to express his Presence by in this Holy Sacrament which since our Adversaries can neither deny nor yet say is so real as to be Essential or Corporeal they must of necessity allow that there may be a true Presence which is all the Bishop affirms without such a Substantial one as this Author here contends for But to shew that whatever this Bishop understood by the Real presence it could not be that Christs glorified Body is now actually present in this Sacred Mystery will appear demonstratively from this that he declares it is not this Body which we either Represent or partake of there insomuch that he doubts not to say that could there be a Transubstantiation such as the Church of Rome supposes it would not serve our turn nor answer the design of this Sacrament 'T is in his Sermon on 1 Cor. See Sermon vii on the Resurect pag. 454. Serm. L●nd 1641. v. 7 8. We will mark saith he something more That Epulemur doth here refer to Immolatus To Christ not every way consider'd but As when he was Offer'd Christs Body that now is true But not Christs Body as now it is but as then it was when it was offer'd rent and slain and sacrificed for us Not as now he is glorified for so he is not he cannot be Immolatus For as he is he is immortal and impassible But as then he was when he suffer'd death that is passible and mortal Then in his passible State he did institute this of outs to be a memorial of his Passible and Passion both And we are in this Action not only carry'd up to Christ sursum Corda so that Christ it seems is not brought down to us but we are also carry'd back to Christ as he was at the very instant and in the very Act of his offering So and no otherwise doth this Text teach So and no otherwise do we Represent him By the incomprehensible power of his Eternal Spirit not He alone but He as at the very act of his offering is made present to us and we incorporate into his death and invested in the Benefits of it If an Host could be turned into him now glorified as he is it would not serve Christ offer'd is it Thither must we look to the Serpent lift up thither we must repair even ad Cadaver We must Hoc facere do that is then done So and no otherwise is this Epulare to be conceived And so I think none will say they do or can turn him Whatsoever Real presence then this Bishop believed it must be of his crucified Body and as in the State of his death and that I think cannot be otherwise present than in one of those two ways mentioned above by Arch-Bishop Cranmer and both of which we willingly acknowledge either Figuratively in the Elements or Spiritually in the Souls of those who worthily receive them And from this Account of Bishop Andrews Opinion we may conclude what it was that Casaubon and King James understood by the Real Presence ASAVBON KING JAMES A. Bishop of Spalato who insist upon that Bishops words to express their own Notion and meaning of it Nor can we make any other judgment of the Arch Bishop of Spalato See the 1. Tra. who in the next § xi note 2. pag. 7. * Vol. 3. de Rep. Eccles. lib. 7. cap. 11. pag. 200. 201. to that cited by our Adversary is