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	sacrament_n	shed_v	7,504	5	9.6449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26577	A treatise of the confession of sinne, and chiefly as it is made unto the priests and ministers of the Gospel together with the power of the keys, and of absolution.	Ailesbury, Thomas, fl. 1622-1659.	1657 (1657)	Wing A802; ESTC R17160	356,287	368

it proceeded from the Priest himself thus Almighty God be mercifull unto thee and forgive thee all thy sins past Miscreatur tui omnipotens Deus dimittat tibi omnia pecc●ta tua praeterita praesentia futura quae commisisti coram eo Sanctis ejus quae confessus es vel per aliquam negligentiam seu oblivionem vel malevolent●am abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam sine fine manentem Consitentium Cerem ant●q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less superc●tousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship Forms of Absolution in the Church of England He pardoneth and absolveth all such as truly repent them of their sins and u●feignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bish●p if present turning himself unto the people saith Almighty God our heavenly F●ther who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have mercy upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any w●ighty matter wherewith his conscience is troubled the Priest absolveth him after this sort Our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and b●lieve on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal Sacramenta non excludimus quae verbo tanquam sigillo regio appendi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 1.38 Acts 22 16. ●ur Baptizatis si per hominem peccata dimitti non licet in Baptismo utique remissio peccatorum om●ium est Quid interest utrum per poenitentiam an per Lavacrum hoc jus sibi datum sacerdotes v●ndicent unum in utroque M nist●rium est Ambr. l. 1. de Poen c. 7. the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both b●ing one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us Matth. 26.28 wherein the Bloud of the new Testament is shed 〈◊〉 many for the remission of sins Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini mun●ris gratia viget Ambr. suprà Aliud ●st baptizare per Ministerium aliud per potestat●m sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed D●us non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments The fourth and last thing wherein the power of the keys is discerned 4. By excommunication ecclesiastical censures consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa de lig●ndo solven●o Petro facta promissio non

talis consuetudo multas alias laudabiles consuetudines omiscrunt quò ab Ecclesiae recesserunt itā istam non solùm laudabilem sed necessariam potuerunt omittere 2. sed nec notam quòd non confiteantur nec hoc alicubi aliquis Doctor scribens contra eorum abusiones exprimit Scot. lib. 4. dist 17. that is since they disclaimed all agreement with Rome have omitted many laudable customes and might leave out confession though laudable and necessary but tells us withall that it is not certainly known how they use not confession neither any Doctor taxing their abuses reprehended the want thereof in particular All which might well be as reputing that want in those dayes of so small a trespasse as not to be taken notice thereof or not deserving any reprehension to which later conjecture Canus consenteth Theodorus delivereth saith he that the Graecians held sins to be confessed unto God alone Theodorus dicit Graecos existimare soli Deo esse confitenda peccata quemadmodum itaque Baptismus non statim à passione Christi coepit esse medium necessarium omnibus ad salutem sed post sufficientem Evangelii Baptismi evulgationem ità Confessionis Sacramentum ex eo tempore coepit omnibus hominibus esse necessarium etiam de peccatis secretis quo sufficienter promulgatum est Quo sit ut Graeci ante plenam evulgationem sine peccatorum confessione occultorum salvari potuerint Canus Relect. de Poen part 5. p. 897. even as Baptism began not immediately upon Christs death to be a necessary mean to salvation but at such time as the Gospel and Baptisme were sufficiently divulged So the Sacrament of Confession for secret sins from that time forward began to be necessary for all men when it was sufficiently promulgated whence it comes to pass that the Graecians before plenary publication might be saved without confessing their secret sins The Greeks without all peradventure are beholding to Melchior Canus for this excuse that they may be dispensed and born withall for not frequenting of Confession because the necessity of that practick hath not yet been sufficiently cleared unto them But is it not ill done of the Jesuits those Apostolical men that take upon them the conversion of Nations so far to neglect their neighbour Christians all this while as not to clear unto them a point of such importance for the Nestorians a wild slip of that tree know not yet extreme unction Purchas Pilgrim part 3. pag. 38. Brierwood Enquiry pag. 153. or confession and the Jacobites in Syria Palestina c. of which sect is the present Patriarch of Jerusal●m confess their sins unto God onely and not unto the Priest and as others record but very seldome so that ma●y communicate without auricular confession and how much it is prized by a princ●pal member in that Church at this day may be in part discovered under the hand of Cardinal Bardini to a Jesuited Greek bred in the College at Rome named Cannachi Rossi concerning the Patriarch Cyrill Anno Dom. 1627. whose deposition the Jesuites laboured for not acknowledging the Roman Supremacy wherein amongst other accusations charged upon him the fourth instruction is Of him we are advised that he denieth the necessity of Auricular confession Di lui si amo avisati che nega la necessita della conf shone auriculare lo Spiegare in essa li peccati della mente che in loco di lei havesse introdotto una certa conf●ssion futta a Dio publicamente con parole generali Turkish Histor p. 1500. and the e●n to display the sins of the mind and that he hath brought into the place thereof a certain kind or forme of confession made pu lickly unto G●d in general words It seemeth by this passage that the modern Churches of Greece bear no good will to auricular confession The necessity then cannot be so forcing as Rome imagineth what then The necessity of Confession stated will you leave it to each mans discretion to be used or forborn as he shall think fit So to leave it were in effect to leave it off Our corrupt natures restrained and kept in set but at a little liberty become licentious The bending twig no sooner up but declines unto the other side and there can be no reason why a natural man is so much in the extremes but b cause virtue stands in the middle The experience of our times shew how ill a keeper mans discretion hath been of Confession as quite and clean to loose the trust reposited he had good reason therefore that said Such as go about to make this law free endeavour to remove the same altogether out of the Church Qui legem hanc liberam facere contendunt eam penitus de Ecclesia tollere moliuntur hac enim libertate creditâ receptâ quis sibi obsecro hanc sarcinam imponat ultrò etsi sarcina non sit sed saluberrima animae languescentis medicina M. Vehe Assert sacr Axiom tr 6. c. 1. for if once this freedom be believed and received what man will submit his shoulders willingly to this burden although burden it is none but a wholsome medicine for a languishing soul I cannot think this duty hangs so loose as to depend upon the meer motion of every Penitent and yet am far from imagining the law thereof to be so tyrannical as to be obtruded upon the consciences of all men upon little or no occasions To let bloud in some diseases saith an eloquent Physician is no new thing but that there should be scarce any disease wherein we should not bleed is saith he a strange and new fashion The soul-Physician may take aim by him for the body and heal some sins as he doth not all maladies by letting out of bloud and corruption and if repentance be the Antidote against sin and confession one of the ingredients the use must depend as much at least upon the advice of the Spiritual Physician as upon the voluntary inclination of the sick patient God gave a command to confess unto the Priest that we have heard nor that it was ceremonial are we able to prove The Ministers of the Gospel are enabled with power to remit and retain sins and their lips preserve the word of Reconcil●ation for distressed consciences that 's clear and as they are to prescribe the remedy so is the penitent to open the disease The Apostle heard sins confessed unto him and rebuked not those that made them The ancient Fathers stood much for the same as a profitable mean at the least to procure remission and pardon And shall a duty so commanded so advanced so extolled be of so thin and poor esteem as to be blown away upon each mans fancy as we are taught better things so we hope for better And although the Reformed Church well weighing the abuses wherewith the same was incumbered which begat a distaste and dislike of the thing it self with