Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	heaven_n	place_n	right_a	5,096	5	6.6111	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63008	Of the sacraments in general, in pursuance of an explication of the catechism of the Church of England by Gabriel Towerson ...	Towerson, Gabriel, 1635?-1697.	1686 (1686)	Wing T1973; ESTC R21133	404,493	394

to his Disciples to prove the Body in which he appeared to them to be a real Body and not a Spirit under the appearances of one For handle me saith he * Luk. 24.39 and see For a Spirit hath not Flesh and Bones as ye see me have For there as well as we here our Saviour appeal'd to the Senses of his Disciples for the reality and substantialness of that Body of his which then presented it self to their Eyes And there too as well as we do here he appeal'd to the Testimony of the same Senses that it was not a thing different from a body even a Spirit Which last particular is the more to be taken notice of as because according to that the Testimony of Sense may be a sufficient Evidence of the not being of a thing that appears not as well as of the being of a thing that doth So because as the Romanists order the matter concerning the glorified Body of Christ in the Sacrament there is no material difference if any at all between that glorified Body of his and what our Saviour in the place before quoted calls a Spirit They representing that Body as present in an invisible and impalpable manner which is the very presence of a Spirit By the same reason therefore that our Saviour might argue from his own falling under their Eye and Touch that that substance wherein he presented himself to them was a Body and not a Spirit By the same reason may we argue that that which our Senses assure us to be Bread is really such and not such a Body as according to the Romanists is an invisible and impalpable one and so far forth of the nature of a Spirit Of the same force as well as nature I judge the Arguments which Reason offers against the substantial Presence of Christ's Body in the Sacrament and particularly that which it offers to us from the impossibility of a Body's being in so many places at once as the Doctrine of Transubstantiation obligeth us to believe concerning the Body of Christ For what other is that Argument which the Angels offer'd to the Women (x) Mat. 28.6 that sought Christ in the Grave after he was risen from it He is not here for he is risen as he said Come see the place where the Lord lay For by the same reason that Christ's Body could not be in the Grave because he was risen and departed from it By the same reason it cannot be in this or that particular place on Earth now it is departed from the whole of it to Heaven and sitteth at the right hand of God there And I must needs say I could not therefore but wonder when I read in the Council of Trent (y) Sess 13. cap. 1. that they were things no way repugnant to each other for our Saviour to sit always at the right hand of the Father in Heaven after a natural manner of existing and yet in many other places be sacramentally present to us by his substance For as they thereby sufficiently intimate that even the glorified Body of our Saviour cannot be in Heaven and here after its natural manner of existing So setting aside the disguise of the word Sacramentally that Council says nothing at all to hinder our belief of its falling into that very absurdity it self For understanding by Sacramentally no other than substantially and which accordingly they just before express by the same term as well as in other places (z) Ib. Can. 1. of that Session they must consequently because it is a corporeal substance whereof they speak be thought to mean corporally also which is certainly its natural manner of existing For if to be substantially present be no other than to be present after the manner of a substance to be substantially present when applied to such or such a sort of substance must be to be present after the manner of such or such a substance and consequently if we speak of a corporeal substance to be coporally present or after the manner of a Body and not after the manner of a Spirit These four Capital Assertions being thus destroy'd and shewn to be both without Reason and against it we shall not need to concern our selves much about the other two as being only the Consectaries thereof and therefore falling together with them For if the Body and Blood of Christ be not substantially in the Eucharist there can be no ground even in the opinion of the Romanists for worshipping Christ with Divine Worship in it And there can be as little Pretence for his being really eaten in it as well as spiritually and sacramentally Only because these two Assertions are as much stood upon as any of the other and the former is also of pernicious consequence I think it not amiss to say somewhat to each of them and first to the worshipping Christ with Divine Worship in it And here in the first place I cannot but observe that however the Tridentine Fathers may in some places seem to confine this Divine Worship to Christ as present in the Sacrament of the Eucharist For so they do both in the Reason they * Sess 13. cap. 5. Nam illum eundem deum praesentem in eo adesse credimus quem pater aeternus in orbem introducens c. give of the Divine Worship of the Host and in the Canon † Can. 6. Si quis dixerit in sancto Eucharistiae Sacramento Christum c. non esse cultu latriae etiam externo adorandum c. they make against those that shall deny it yet do they also extend it to that Sacrament in which they suppose him to be present and as we should therefore think are guilty of gross Idolatry in it though Christ should be allow'd to be worshipp'd with Divine Worship in it For as the title of that Chapter * Cap. 5. De cultu veneratione huic sanctissimo Sacramento exhibenda which professeth to intreat of this Matter is concerning the Worship and Veneration which is to be exhibited to this most holy Sacrament So the Chapter it self begins with these express words (a) Nullus itaque dubitandi locus relinquitur quin omnes Christi fideles pro more in Catholicâ Ecclesiâ semper recepto latriae cultum qui vero Deo debetur huic sanctissimo Sacramento in veneratione exhibeant Neque enim ideo minus est adorandum quòd fuerit à Christo domino ut sumatur institutum There is therefore no place for doubt but that all Christ's faithful ones after the manner always receiv'd in the Catholick Church ought with Veneration to exhibit to this most holy Sacrament that Worship of Latria which is owing to the true God For neither is it therefore the less to be worshipped because it was instituted by Christ our Lord to be receiv'd For can there be any thing more plain especially when the very next words (b) Nam illum eundem Deum praesentem