Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50844	A short defence of the orders of the Church of England, as by law establish'd, against some scatter'd objections of Mr. Webster of Linne by a presbyter of the diocess of Norwich.	Milbourne, Luke, 1649-1720.	1688 (1688)	Wing M2038; ESTC R15534	26,123	38

Provisions of Immense Goodness for the Worlds Redemption from that prodigious Corruption it was immerst in If their Priesthood be such they must no more pretend to be an Evangelical much less the one Holy Catholick Church If their Sacrifices be Types of the Messiah already come they are the Prophesies of things long since past and just as good Sense If they instance in the Sacrament of the Lords Supper we believe that to be in Eucharistical Commemorative Sacrifice of which as oft as we partake worthily we present a just Offering of Thankfulness to God for the infinitely meritorious Death and Passion of our Saviour and this Sacrifice is still purely Spiritual But if they would perswade us That in that Eucharist the real natural and substantial Body of the incarnate Son of God is broken as upon the Cross that the same Blood which then ran in his veins is actually shed as by the Nails and Spear That every Priest as oft as He consecrates the Elements does so break his Body and shed his Blood and then offer them in Sacrifice to God the Father We believe no such Sacrifice can be now offered The Jewish Sacrifices grew needless when Christ had offer'd himself not as they had been useless before but as they had relation to him As their Sacrifices were no longer requir'd so no Priests were needful to attend them And this is the Argument us'd by the Author of the Epistle to the Hebrews when having asserted the Imperfection of Judaic Sacrifices the impossibility that the Blood of Bulls and Goats should take away sin he shows us how Jesus Christ to whom he applies those words of David Sacrifices and Burnt Offerings thou wouldst not c. takes away the use of those Sacrifices that he may evidence the absolute necessity and validity of his own by which be satisfy'd and accomplish'd the will of God. By which will we are Sanctified through the offering of the Body of Jesus Christ once for all Heb. 10.10 12 14 18. Again This Man after He had offer'd one Sacrifice for Sins He sate down for ever on the Right Hand of God. And By one offering he has perfected for ever them that are sanctified Now Christians generally relieve T●●t Christ by this one offering of himself obtain'd remission of sins for all them that Believe and then the Apostles consequence is very natural Where remission of these is there is no more offering for sin if no more offering for sins then none at all and then no need of such sacrificing Priests Nor has Estius at all prov'd the necessity of the Continuance of such propitiatory Sacrifices notwithstanding that great one of our Saviour upon the Cross who indeed was the only acceptable High Priest who had power to offer so perfect a Sacrifice It might be added That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Incruentum Sacrificium of the Antients agrees very ill with this Transubstantiated Corporeal Sacrifice but well enough with the notion of a Commemorative and Spiritual one We might urge that of the learned Oughtram concerning the Essential difference between that of Aaron and the Evangelical Priesthood That Aarons office as a Sacrificing Priest was to manage the affairs of Men with God according to that of the Author to the Hebrews Every High Priest taken from among Men is ordain'd for Men in things appertaining to God Heb. 5.1 that he may offer both gifts and Sacrifices for men Whereas the business of the Apostles and their Successors in the Ministry of the Gospel is to manage the business of God with Men according to that of St. Paul to the Corinthians 1 Cor. 5.20 We are Ambassadors of Christ as tho God did beseech you by us we pray in Christs stead that you would be reconciled unto God St. Paul speaks of himself as a real Sacrificing Priest upon account of his offering up the Gentiles to God who were acceptable because Sanctified by the Holy Ghost Rom. 15.16 17. but in the same place he calls himself not the Minister of the Gentiles to Christ but the Minister of Christ to the Gentiles and therefore it 's observable That Evangelical Ministers are no where in Scripture call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oughtram de Sacris l. 1. c. 19. with relation to any such Corporeal Sacrifices as the Jews offer'd it not being the Ministry of the Apostles but the Priesthood of Jesus Christ that succeeded in the room of Aarons But the prosecution of these things would carry us too far beyond the bounds of the present Controversie only from the whole it will follow That the Sacrificing Priests of the Roman Church by deserting the Commission given by Christ to his Apostles are indeed relaps'd into Judaism or worse By which means their boasted Succession is quite broken off to the ruine of their Churches Catholicism if as they tell us a Succession of Christian Priests and Bishops be one necessary mark of such a Church And now we have reason to admire the Goodness of Almighty God who as He made the Jews the bitterest Enemies of our Saviour the preservers of those Sacred Oracles which confirm'd his Messiahship and by them as Instruments deliver'd down those Holy writings to us Gentiles to our Conviction tho they had no such effects upon that Obdurate People so he has made the Church of Rome the Conveyancer of a Truly Apostolical Hierarchy down to us tho they have almost lost it among themselves They continue still the Imposition of Hands though only as a Collateral and non-essential Ceremony which we hope may have other Effect upon them than what 's agreeable to their own Mistaken Principles But since their abuse or contempt of it cannot alter the Nature of the thing it self We deducing that Practice of Imposition of Hands from them as they from the Apostles and laying its due weight upon that Apostolical Institution without Additions or Alterations We enjoy that Ordinance full and compleat among our selves and enjoy that Succession really which they have so long Impertinently boasted and valued themselves upon FINIS

s 4. much more ought the Form of words in Sacraments to be determin'd And that of Suarez If there be any change of the Matter or of the Essential and Substantial Form there is really no Sacrament Which Passages how they 'll agree to those things hereafter to be mentioned may be left to every ordinary Considerer 2. It cannot be imagin'd reasonable that those Persons who dispute so much among themselves concerning the Essence of Orders should Cavil against our Church as wanting any thing Essential in them for common Sense teaches those who will engage in Controversie with others first to agree among themselves what the Subject of the Controversie shall be Now it 's to be consider'd That whereas the Ancient Ordinals of the Church of Rome requir'd only Imposition of the hands of Bishops and Presbyters in Ordination later years have added the Ceremony of exposing the Chalice with Wine and the Patten with an Host upon is to the touch of him who is consecrated Priest with these words Receive thou Power to offer Sacrifices to God and to celebrate Masses both for the living and the dead Accipe Potestatem offerre Sacrificium Deo Missas celebrare tam pro vivis quám pro mortuis in nomine Domini Amen in the name of God Amen And this last has almost justled the more ancient Ceremony out of doors being grown into so great a Reputation that Aquinas plainly concludes That since the principal Action of the Priest is to Consecrate the Body and Blood of Christ Cum Principalis Actus Sacerdotis sit Corpus Sanguinem Christi consecrare rectè in ipsâ Calicis datione sub certa verborum Formâ imprimitur Sacerdotalis character Aq. Suppl q. 37. a. 5. the Sacerdotal Character is truly imprinted in the delivery of the Chalice with a particular form of words Which Conclusion of his he proves by this Argument Ejusdem est Formam aliquam inducere Materiam de proximo praeparare ad Formam unde Episcopus in Collatione Ordinum duo facit Praeparat enim Ordinandos ad Ordinis susceptionem Ordinis potestatem tradit Praeparat quidem in instruendo eos de proprio officio aliquid circa eos operando ut idonei sint ad potestatem accipiendam quae quidem praeparatio in tribus consistit scilicet Benedictione manus Impositione Unctione per Benedictionem Divinis obsequiis mancipantur ideo benedictio omnibus datur sed per manus Impositionem datur plenitudo gratiae per quam ad magna officia sunt idonei ideo solis Diaconibus Sacerdotibus fit manus Impositio quia eis competit Dispensatio Sacramentorum quamvis uni sicut principali alteri sicut Ministro sed Unctione ad aliquod Sacramentum tractandum consecrantur ideo Unctio solis Sacerdotibus fit qui propriis manibus Corpus Christi tangunt sicut etiam calix inungitur qui continet Sanguinem Patena quae continet Corpus sed potestatis collatio fit per hoc quod datur eis aliquid quod ad proprium actum pertinet Ibid. That it belongs to the same Person to induce the Form and to prepare the Matter immediately for that Form. Whence in conferring Orders the Bishop does two things for he first prepares those to be ordain'd for the susception of Orders and in the next place gives the Power belonging to the Order He prepares them both by instructing them concerning their proper offices and by doing somewhat about them whereby they may be fitted for the Reception of Power which Preparation consists in three things viz. In the Benediction in Imposition of hands and in Vnction By the Benediction they are obliged to Divine Obedience and therefore that is given to those of all Orders by Imposition of hands is given the fulness of Grace by which they are fitted for great Offices and therefore only Deacons and Priests have hands impos'd upon them He might have added Bishops but here our Dissenters agree with the Parasites of Rome that Bishops are neither a distinct Order nor of Divine Right because to them belongs the Dispensation of Sacraments tho to Priests as Principal to the other but as Ministers but by Vnction they are Consecrated to handling the Sacrament and therefore it 's given only to Priests who touch the Body of Christ with their own hands and both the Chalice which contains the Blood and the Patten which holds the Body are Anointed but the Collation of their Power and Authority consists in delivering something to them which belongs to their proper work And whereas it 's his second Argument or Objection against this Conclusion That our Lord gave his Disciples the Sacerdotal Power when he said Dominus dedit Discipulis Potestatem Sacerdotalem quando dixit Accipite Spiritum Sanctum quorum remiseritis peccata c. Joan. 20. Sed Spiritus Sanctus datur per Manûs Impositionem ergo in ipsâ Manus Impositione imprimitur Character Ordinis Respondit Dominus Discipulis dedit Sacerdotalem potestatem quantum ad Principalem actum ante passionem in Coenâ quando dixit Accipite Manducate unde subjunxit Hoc facite in meam Commemorationem sed post Resurrectionem dedit eis Potestatem Sacerdotalem quantum ad actum secundarium qui est ligare solvere Ibid. Receive ye the Holy Ghost whose Sins ye remit they are remitted c. John 20. and the Holy Ghost is given by laying on of hands that therefore the Character of Orders is impress'd by that Imposition of hands He endeavours to answer it but with absurdity enough That our Lord gave his Disciples Sacerdotal Power as to its Principal Act before his Passion in his Supper when he said Take and Eat and therefore he subjoin'd Do this in Remembrance of me But after his Resurrection he bestow'd upon them Priestly power only as to its Secondary or inferiour Act i. e. as to the Power of binding and loosing which was given as alledg'd in the Objection by Imposition of hands In which answer he perverts the sense of our Saviours words Take and Eat by restraining them to the Apostles alone whereas they were intended to all Believers And he mistakes the Evangelical story For tho St. John tells us of that Power of binding and loosing as given after the Resurrection in the Chapter by him cited v. 22 23. Yet he might have found the same Commission given to all the Apostles even before the Institution of that Supper Matth. 18.18 But to pass by such ordinary mistakes The Determination of Pope Eugenius the Fourth in that famous Council of Florence is very positive in the case for enumerating the Sacraments receiv'd by the Roman Church and giving some account of their Nature for the Instruction of Armenians he tells them That the sixth Sacrament is that of Orders whose Matter that is by the touching of which the Order is conferr'd Sextum Sacramentum est Ordinis cujus