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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70894	The life of the Most Reverend Father in God, James Usher, late Lord Arch-Bishop of Armagh, primate and metropolitan of all Ireland with a Collection of three hundred letters between the said Lord Primate and most of the eminentest persons for piety and learning in his time ... / collected and published from original copies under their own hands, by Richard Parr ...	Parr, Richard, 1617-1691.; Ussher, James, 1581-1656. Collection of three hundred letters.	1686 (1686)	Wing P548; Wing U163; ESTC R1496	625,199	629

to me that the Order is this God doth 1. Offer his Covenant under the condition of Faith and Repentance and therein Christ and his Benefits 2. We accept of the Covenant according to the tenor of it 3. God offers to confirm it with Sacraments proportional 4. We receive them and so are certified of the performance of the Covenant and have the Promises thereof conveyed by Covenant and by Seal also unto us Where you say In the Eucharist God doth first offer and exhibit growth and increase of Grdce and a nearer and faster Communion of Christ's Body and Blood and all the Benefits flowing from thence and then it is a Pledg to assure us thereof It seems to me that God having in the New Testament confirmed with Christ's Blood offered unto us Life under the condition of our receiving him would confirm to as many as receive him that they have Life Therefore he hath instituted Bread and Wine the means of Natural Life in a certain use to be Seals of Spiritual Life We now receiving them they are Pledges unto us and do certifie us of that Spiritual Life which we have by receiving Christ. Where then you say That the instrumental conveyance of the Grace signified is as true an effect of a Sacrament as Obsignation and is then existent in order of Nature unto it I do conceive that the setting of Christ and his Benefits before us in the Gospel as the Bread that came down from Heaven and in the institution of the holy Supper in the proportional creatures of Bread and Wine with condition that these worthily received shall confer those must needs go before any Obsignation But then our partaking of these Creatures duly giveth unto us the Possession of the former by way of Obsignation which in our purpose is the sole and only instrumental conveyance which the Sacraments have You will ask what is the due participation That which God requires There can be required no more of Infants but the receiving of the outward washing in Baptism they cannot prove themselves nor repent and believe Very true Have they then that Obsignation Yes doubtless according to the form of the Covenant How is that That repenting and believing their Sins are washed away Then because they do not yet repent and believe nothing passes Yes this passes The Confirmation that this Sacrament gives upon Repentance and belief of all God's Promises of the New Testament The same thing which passes to him qui fictus accedit who when afterward he doth indeed repent of his Fiction and receives Christ by Faith hath also the actual enjoying of the thing so confirmed to him The Opinion of the Franciscans out of Scotus and Bernard mentioned in the Council of Trent seems to be the true Opinion for they make the Sacraments to be effectual because God gives them Effectus regulariter concomitantes and to contain Grace no otherwise then as an effectual Sign and that Grace is received by them as an Investiture by a Ring or Staff which is obsignando Which agrees also with Catharines Opinion de intenione Ministri And Eisingrens saith that God only can give to sensible Signs Vertue to confer Grace Confess c. 1. Yet I believe they understand the matter otherwise then I have before expressed Their Authority is of little moment either way Beza Ursine and Calvin have no other meaning then I have expressed Mr. Hooker I have not Since Infants say you are capable of Baptism why not of spiritual Ablution of Original Guilt which is the thing signified tho not of actual Obsignation of this since they cannot interpose any impediment to hinder the operation of the Sacraments Questionless they are partakers of the actual Obsignation of Ablution from original and actual Guilt say I. Suppose they understand not this Obsignation nor receive this Ablution otherwise then Sacramentally As I said before the counterfeit Convert also doth tho he put a bar to his present Ablution of his Sins and consequently his own Certification thereof Where I said The true definition of a Sacrament in general will decide this Question which you grant and commend that of our Catechism I do not disallow it being well interpreted but do think incomparably better that of the Apostle That they be Seals of the Righteousness of Faith Or if we will include the Sacraments of the state of Grace before the Fall They be Seals of God's Covenant concerning everlasting Happiness If yet more generally we will include the Rain-bow Gen. 9. They be Seals of God's Covenants The Definition of Scotus Signum sensibile gratiam Dei ejus effectum gratuitum ex institutione divinâ efficacitèr signanus ordinatum ad salutem hominis viatoris methinks is a good Definition especially declaring efficaciter as he doth in hoc efficacitèr saith he includitur tam certitudinalitèr quam prognosticè I know that he acknowledges no Sacrament pro statu innocentiae but without all reason and the Definition will serve well enough for both States where he and the other Schoolmen require since the Fall some remedy for Original Sin and I perceived the same form in your Determination Certum esse Christum Sacramentum Baptismi instituisse in remedium originalis peccati ad reatus ejusdem veram solutionem I conceived you meant to make that the proper effect of Baptism which seemed also to be implied in the explication of the Question in the first Sentence and after Cumque Baptismus potissimum institutus sit ad solutionem originalis peccati c. You know what it is to demonstrate specially of one sort of Triangles that which is true in all which made me a little touch upon that point But verily I think this conceit of Sacraments to make them Medicines is the root of all Error in this matter and that it is good to take Light from the Tree of Life and that of the knowledg of Good and Evil that they are Seals only to God's Promises In my last to you as I remember I gave you occasion a little to consider the case of Women under the Law and of all Mankind before Circumcision Methinks it is very inconvenient to say that the Males should have a remedy against Sin and the Females none And the Schoolmen when they will first lay down their own conceit that such a remedy there must be and then divine what it must be they make Bellarmine ridiculous who from the silence of holy Scripture herein labours to shew the Scriptures are insufficient and yet he cannot help us here by any Traditions This Inconvenience is well avoided by making the Sacraments to confer Grace only by Obsignation of God's Promises and the end of them to be Certioration For so long as God would have Men rest upon his meer Word and Promise without a Seal his Word alone was to suffice When he gave a Seal that was to have validity as far as he extended it Now he extended Circumcision to

were the less careful in passing it because they accounted it did rather concern my Predecessor than them I shewed the false Latin Non-sence injustice of it prejudice to them contrariety to it self and to the King 's Grant to me I shewed there were in one Period above 500 words and which passed the rest hanging in the Air without any principal Verb. I desired them to consider if the Seal hanging to it were the Bishop's Seal They acknowledged it was not Therefore with protestation that I meant no way to call in question the sufficiency of Mr. Cook or his former Acts I did judg the Patent to be void and so declared it inhibiting Mr. Cook to do any thing by virtue thereof and them to assist him therein This is the true History of this Business howsoever Mr. Cook disguises it I suspended him not absent indicta causâ It was his Commission which was present that I viewed with the Chapter and censured which if he can make good he shall have leave and time and place enough And now to accomplish my promise to relate to your Grace my purpose herein My Lord I do thus account that to any Work or Enterprize to remove Impediments is a great part of the performance And amongst all the Impediments to the Work of God amongst us there is not any one greater than the abuse of Ecclesiastical Jurisdiction This is not only the Opinion of the most Godly Judicious and Learned Men that I have known but the cause of it is plain The People pierce not into the inward and true Reasons of things they are sensible in the Purse And that Religion that makes Men that profess it and shews them to be despisers of the World and so far from encroaching upon others in Matter of base Gain as rather to part with their own they magnify This bred the admiration of the Primitive Christians and after of the Monks Contrary Causes must needs produce contrary Effects Wherefore let us preach never so painfully and piously I say more let us live never so blamelesly our selves so long as the Officers in our Courts prey upon them they esteem us no better than Publicans and Worldlings and so much the more deservedly because we are called Spiritual Men and call our selves Reformed Christians And if the honestest and best of our own Protestants be thus scandalized what may we think of Papists such as are all in a manner that we live among The time was when I hoped the Church of Ireland was free from this Abuse at least freer than her Sister of England but I find I am deceived Whether it be that distance of place and being further out of the reach of the Scepter of Justice breeds more boldness to offend or necessarily brings more delay of redress I have been wont also in Ireland to except one Court as he doth Plato But trust me my Lord I have heard that it is said among great Personages here that My Lord Primate is a good Man but his Court is as corrupt as others some say worse And which I confess to your Grace did not a little terrify me from visiting till I might see how to do it with Fruit in that of your late Visitation they see no profit but the taking of Mony But to come to Mr. Cook of all that have exercised Jurisdiction in this Land these late Years he is the most noted Man and most cried out upon Insomuch as he hath found from the Irish the Nick-name of Pouc And albeit he came off with credit when he was questioned and justified himself by the Table of Fees as by a leaden Rule any Stone may be approved as well-hewed by that little I have met with sitice I came hither I am induced to believe it was not for lack of Matter but there was some other cause of his escaping in that Trial. By his pretended Commission and that Table of Fees he hath taken in my Predecessor's Time and seeks to take in mine for Exhibits at Visitations and his Charges there above the Bishop's Procurations for Unions Sequestrations Relaxations Certificates Licences Permutations of Penance Sentences as our Court calls them Interlocutory in Causes of Correction c. Such Fees as I cannot in my Conscience think to be just and yet he doth it in my Name and tells me I cannot call him into question for it Alas my Lord if this be the condition of a Bishop that he stands for a Cipher and only to uphold the Wrongs of other Men What do I in this Place Am I not bound by my Profession made to God in your presence and following your words To be gentle and merciful for Christ's sake to poor and needy People and such as be destitute of help Can I be excused another day with this That thus it was e're I came to this place and that it is not good to be over just Or sith I am perswaded Mr. Cook 's Patent is unjust and void am I not bound to make it so And to regulate If I may this matter of Fees and the rest of the Disorders of the Jurisdiction which his Majesty hath betrusted me withal Your Grace saith truly It is a difficult thing if not impossible to overthrow a Patent so confirmed and I know in Deliberations it is one of the most important Considerations what we may hope to effect But how can I tell till I have tried To be discouraged e're I begin is it not to consult with Flesh and Blood Verily I think so and therefore must put it to the trial and leave the success to God If I obtain the Cause the Profit shall be to this poor Nation if not I shall shew my Consent to those my Reverend Brethren that have endeavoured to redress this Enormity before me I shall have the Testimony of mine own Conscience to have sought to discharge my Duty to God and his People Yea which is the main the Work of my Ministry and my Service to this Nation shall receive furtherance howsoever rather than any hinderance thereby And if by the continuance of such Oppressions any thing fall out otherwise than well I shall have acquitted my self towards his Majesty and those that have engaged themselves for me At last I shall have the better Reason and juster Cause to resign to his Majesty the Jurisdiction which I am not permitted to manage And here I beseech your Grace to consider seriously whether it were not happy for us to be rid of this Charge which not being proper to our Calling nor possibly to be executed without Deputies as subjects us to the ill conceit of their unjust or indiscreet carriage and no way furthers our own Work Or if it shall be thought fit to carry this Load still whether we ought not to procure some way to be discharged of the envy of it and redress the abuse with the greatest strictness we can devise For my part I cannot bethink me of any course fitter for