Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	hear_v	know_v	see_v	2,997	5	3.4266	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64030	The measures and offices of friendship with rules of conducting it : to which are added, two letters written to persons newly changed in their religion / by Jer. Taylor, D.D.; Discourse of the nature, offices and measures of friendship	Taylor, Jeremy, 1613-1667.	1657 (1657)	Wing T350; ESTC R41495	50,636	214

But it is thus in every error Fifteen Bishops of Jerusalem in immediate succession were circumcised believing it to be necessary so to be with these other Christian Churches who were of the uncircumcision did communicate Suppose now that these Bishops had not onely thought it necessary for themselves but for others too this argument you see was ready you of the uncircumcision who doe communicate with us think that we may be saved though we are circumcised but we doe not think that you who are not circumcised can be saved therefore it is the safest way to be circumcised I suppose you would not have thought their argument good neither would you have had your children circumcised But this argument may serve the Presbyterians as well as the Papists We are indeed very kind to them in our sentences concerning their salvation and they are many of them as unkind to us If they should argue so as you doe and say you Episcopall men think we Presbyterians though in errors can be saved and we say so too but we think you Episcopal men are Enemies of the Kingdome of Jesus Christ and therefore we think you in a damnable condition therefore it is safer to be a Presbyterian I know not what your men would think of the argument in their hands I am sure we had reason to complain that we are used very ill on both hands for no other cause but because we are charitable But it is not our case alone but the old Catholicks were used just so by the Donatists in this very argument as we are used hy your men The Donatists were so fierce against the Catholicks that they would re-baptize all them who came to their Churches from the other But the Catholicks as knowing the Donatists did give right Baptisme admitted their Converts to Repentance but did not re-baptize them Upon this score the Donatists triumphed saying You Catholicks confesse our Baptisme to be good and so say we But we Donatists deny your Baptisme to be good therefore it is safer to be of our side then yours Now what should the Catholicks say or doe Should they lie for God and for Religion and to serve the ends of Truth say the Donatists Baptisme was not good That they ought not Should they damne all the Donatists and make the rent wider It was too great already What then They were quiet and knew that the Donatists sought advantages by their own fiercenesse and trampled upon the others charity but so they hardened themselves in error and became evill because the others were good I shall trouble you no further now but desire you to consider of these things with as much caution as they were written with charity Till I hear from you I shall pray to God to open your heart and your understanding that you may return from whence you are fallen and repent and do your first work Which that you may doe is the hearty desire of Your very affectionate Friend and Servant JER TAYLOR The Second Letter Written to a Person newly converted to the Church of England MADAM I Blesse GOD I am safely arrived where I desired to be after my unwilling departure from the place of your abode and danger And now because I can have no other expression of my tendernesse I account that I have a treble Obligation to signifie it by my care of your biggest and eternall interest And because it hath pleased God to make me an Instrument of making you to understand in some fair measure the excellencies of a true and holy Religion and that I have pointed out such follies and errours in the Roman Church at which your understanding being forward and pregnant did of it self start as at imperfect ill-looking Propositions give me leave to doe that now which is the purpose of my Charity that is teach you to turn this to the advantage of a holy life that you may not only be changed but converted For the Church of England whither you are now come is not in condition to boast her self in the reputation of changing the opinion of a single person though never so excellent She hath no temporall ends to serve which must stand upon fame and noises all that she can design is to serve God to advance the honour of the Lord and the good of souls and to rejoyce in the Crosse of Christ First Therefore I desire you to remember that as now you are taught to pray both publickly and privately in a Language understood so it is intended your affections should be forward in proportion to the advantages which your prayer hath in the understanding part For though you have been often told and have heard that ignorance is the Mother of devotion you will find that the proposition is unnaturall and against common sense and experience because it is impossible to desire that of which we know nothing unlesse the desire it self be fantasticall and illusive it is necessary that in the same proportion in which we understand any good thing in the same we shall also desire it and the more particular and minute your notices are the more passionate and materiall also your affections will be towards it and if they be good things for which we are taught to pray the more you know them the more reason you have to love them It is monstrous to think that devotion that is passionate desires of religious things and the earnest prosecutions of them should be produced by any thing of ignorance or less perfect notices in any sense Since therefore you are taught to pray so that your understanding is the praecentor or the Master of the Quire and you know what you say your desires are made humane religious expresse materiall for these are the advantages of prayers and Liturgies well understood be pleased also to remember that now if you be not also passionate and devout for the things you mention you will want the Spirit of prayer and be more inexcusable then before In many of your prayers before especially the publique you heard a voice but saw and perceived nothing of the sense and what you understood of it was like the man in the Gospel that was half blind he saw men walking like Trees and so you possibly might perceive the meaning of it in generall You knew when they came to the Epistle when to the Gospel when the Introit when the Pax when any of the other more generall periods were but you could have nothing of the Spirit of prayer that is nothing of the devotion and the holy affections to the particular excellencies which could or ought there to have been represented but now you are taught how you may be really devout it is made facil and easie and there can want nothing but your consent and observation 2. Whereas now you are taken off from all humane confidences from relying wholly and almost ultimately upon the Priests power and externall act from reckoning prayers by numbers from forms and out-sides