Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	accept_v	job_n	lord_n	796	5	5.6449	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60278	Sin dismantled, shewing the loathsomnesse thereof, in laying it open by confession; with the remedy for it by repentance & conversion Wherein is set forth the manner how we ought to confess our sins to God and man, with the consiliary decrees from the authority thereof, and for the shewing the necessity of priestly absolution, the removing the disesteem the vulgar have of absolution, setting forth the power of ministers. With an historical relation of the canons concerning confession, and the secret manner of it; also shewing the confessors affections and inclinations. By a late reverend, learned and judicious Divine.	Late reverend, learned and judicious Divine.	1664 (1664)	Wing S3850; ESTC R221495	353,931	367

a general manner The next instance is a law grounded upon the VIII Commandment against usurpers of that which is not theirs injoyning confession of the wrong and restitution Numb 5.7 They shall confess their sin which they have done and he shall recompense his trespass with the principal thereof and add unto it the fifth part thereof and give it unto him against whom he hath trespassed Materia rest●tutionis latissima quidem sed valdè necessaria Biell l. 4. d. 15. Q. 2. The point of restitution is indeed of great latitude and great necessity a doctrine too sowre for the palat of our times and we can no more away with it then with Confession Oh preposterous shame we blush not to commit sin but to confess we blush not to do violence but to restore that speech of August●ne is grounded upon infallible truth The sin is not remi●ted Non dimittitur peccatum nisi restituatur ablatum except what was deteined be restored If thou haft not a mind to augment the principal four-fold as Zacheus did yet add ⅕th thereunto as the Law enjoyned or at least the Principal as reason willeth Lexista loquitur in casu in quo aliquis poenitentià ducius vul● sac●re satisfactionem proximo Lyra. in loc This case of Confession is unto man as damnified together with God and therefore he likewise this way is to be satisfied the offender voluntarily detesting and detecting the fact tendring satisfaction and desiring reconciliation Here the Rhemists exceed the bounds of the Tridentine faith in affirming that a general Co●fession under the law sufficed not for purging sins and that sinners were bound by a divine positive law Rh●mists A●●o● upon Num. 5. Tom. 1. pag. 333. to confess expresly and distinctly their sin which they had committed whom I send to Cardinal Tolet a man of more judgment then all their College to be corrected who ingeniously confesseth that not so much as a purpose to confess was necessary in the old law Propasitum consit●ndi non sait necessarium in v●teri lege Toler tract de confes for my part I verily believe the same divine law for confession that is in force under the Gospel to have been a law for Gods people at all times and of like necessity to all penitents and that the Priests after the order of Aaron had power to make the atonemant as well as those after the order of Melchisedec to grant the absolution both in their several kinds being Ministers of Reconciliation Christ the supreme head of either hierarchy giving in proper person a period to the Levitical Priesthood and investing his Ministers with their authority which seems to be the greater because it shines the clearer and the more substantial because the lesse ceremonious The next but precedent in time unto the former is the submission of Jobs friends and that by special command of God unto him with a direction from God likewise that Job by sacrificing for them should pacifie his incensed anger for God held himself wronged through his servants side and all this should they perform upon pain of his high displeasure the words in the story are these Job 42.7 8 9 10. And it was so that after the Lord has spoken these words unto Job The Lord said unto Eliphaz the Temanite my wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath Therefore take unto you now seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt offering and my servant Job shall pray for you and him will I accept lest I deal with you after your folly in that ye have not spoken of me the thing that is right as my servant Job hath So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did according as the Lord commanded them and the Lord also accepted Job and the Lord turned the captivity of Job when he prayed for his friends Where note 1. As God was offended and his servant Job so the offence must be acknowledged to both that both may be pacified 2. God retains his anger till the party wronged together with him be satisfied 3. Gods wrath incensed against any for wronging his servants will not be quenched but by his servants means and procurement for his fury provoked by offending Job must be appeased by Job reconciling ' Ite ad servum meum Job offeret holocaustum pro vobis ita legit Greg. vulg lat assavoir par le moin de Job tellement qu'il vous serve comme de Sacrificateur Genev not in Bibl. Gallic They were to offer their sacrifices to Job and Job to God for them so the ancient Latine copies followed by Gregory read Go unto my servant Job and he shall offer an Holocaust for you and those words him will I accept and the Lord accepted Job import no less Pro semetipso Poenitens tantò cititùs ex audiri meruit quantò devotè pro ali●s int●rcessit Greg. Mor. l. 35. c. 20. 4. God heareth a man sooner in his own cause that is sollicitous on the behalf of others as Job turned away his own captivity in praying for his friends Thou wilt say but where did Jobs friends confess their sins unto him Canst not thou spell their Confessions in their Sacrifices for what meant those Sacrifices and Jobs intercessions on their behalf but for their sins and how could he offer and pray for he knew not what they then confessed the trespass presented unto him the trespass offering and desired his intercessions that God would be reconciled for their offences The next President is David confessing his sin to Nathan for albeit the Prophet gave him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draught thereof in a Parable and made David pass the sentence against himself in thesi and brought it home to his Conscience by a special application uncasing the Parable and shewing that He was the man yet Davids heart thus roused awoke and he cried out I have sinned against the Lord 2 Sam. 12. and Nathan said unto David the Lord hath also put away thy sin thou shalt not dye There was no tergiversation no apology no accusing of the instruments but the King wholly took the sin upon himself Thus did not Saul in the case of Agag and Amalek the charge he had from God was the utter subversion of that Prince and State contrariwise the victory gained he spareth the King and maketh a prey of the richest and fattest spoyls and being reprehended by Samuel spread a religious cloak over his transgression as if that prey had been reserved for a sacrifice and being further charged by Samuel for disobedience he conveyes the fact away from himself to the people I have obeyed the voice of the Lord and gone the way the Lord sent me but the people c.

libenter se Medicis curandos offerrent Hugo and commanded his Physicians to heal and hath not said unto the sick Go ye to those Physicians and be healed for this he would have supposed for a certain and indubitate truth that sick men will gladly offer themselves to Physicians to be cured Let an Hospital be once erected and endowed with maintenance for poor impotent people and you need not command or compel them to come in great suit shall be made to the Founder and Overseers for admittance The Priest sits the Courts are open the Medicines are prepared the reconciling keys are in his hands yet little or no attendance upon this Judg no repair to this Physician no submission to this Reconciler To one that demanded why Philosophers repaired to Rich mens houses and Rich men never to their Cells it was answered That Philosophers knew they had need of such men but Rich men were ignorant what use might be made of Philosophers for concerning spiritual diseases we esteem our selves so sound or if we are diseased our selves so skilful as to need none of the Lords Physicians I say no more but that it were better we did not see so much or saw better then we do And thus much to this argument Another Reason is yet behind to prove confession of divine institution because it belongs unto the Sacrament of Penance By which Sacrament the Popish writers understand not the inward Contrition of the heart but an external sign and expression thereof and not every contrition so expressed for Niniveh published her sorrow in sack-cloth and in ashes but this Sacrament was not under the Law but under the Gospel nor every external expression under the Gospel Poenitentia signis externis declarata cum verbo absolutionis est Sacrame itum Bellar. l. 1. de poen c. 8. unless Priestly absolution be set thereunto If a man would catechise those Rabbins in their own Rudiments it would appear how ridiculous it is to teach mans traditions for Gods precepts for demand of them what is the outward sign in this Sacrament or matter thereof One will answer the sin confessed no saith the Cardinal Peccatum non est materia ex qua sed circa quam Sacram●ntum operatur cap. 15. sin is not the matter whereof but whereupon the Sacrament worketh Scotus and Ockam make onely absolution to be essential therein And they saith he must be born withal living before such Councils were called which handled the matter accurately Contrition Confession and Satisfaction are not parts of Repentance Contritio confessio satisfactio non sunt partes poenitentiae ut virtus est sed ut Sacramentum Lomb. as it is a virtue as it is a Sacrament saith the Master of the Schools and if Repentance as a virtue be the Saint and as a Sacrament the shrine onely let Rome keep the Sacrament without envy so we retain the virtue Yet the Franciscans assembled at Trent disliked that the actions of the Penitent should be the material part of Penance because the matter of the Sacrament is a sign applied by the Minister unto the Receiver Materia est quiddam quod à Ministro applicatur Recipienti non autem actus ipsius recipientis Hist Concil Trid. p. 284. Signum Sacramenti poenitentiae est verbalis absolutio quam impendit Sacerdos Res Sacramenti reconciliatio est verè poemtentis confitentis Grop de Sacr. Poen p. 107. Antw. 1556. and never the actions of the receiver himself The sign saith Gropperus is absolution granted from the Priest the thing signified is the reconciliation of a true Penitent that hath made his confession Not so saith the Cardinal absolution is not the sign but the form thereof I should weary my Reader with relating popish differences Here Bellarmine would pare the fray Neque Scotus satis aptè locutus c. 16. Sect. deinde Gropperus non satis cautè locutus ib. Sect. Resp telling one Schoolman he speaks not so fitly another not so advisedly or else as before he lived before those Councels that Went accurately to work For our parts I think we may promise that when their strife is ended about the institute we will become good Friends about the Institution Of a certain thus much Antiquity never knew Repentance by the proper name of Sacrament Damascene a late Father and well-nigh born out of due time upon purpose treating of the holy and undefiled Sacraments of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that title doth that Chapter beare mentioneth two Sacraments onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc de Orthodox fide l. 4. c. 6. pag. 110 111. Graec. Varonae 1531. viz of our spiritual birth and spiritual food for our birth is of water and of the Spirit I speak this of holy Baptisme but our meat is the bread of life our Lord Jesus Christ for seeing that this Adam is spiritual it behoveth this birth and in like manner this food to be spiritual and saies out the whole Chapter upon these two onely The rest of the Sacraments were not then Orthodoxae fidei else there would have appeared some foot-steps thereof in that Father and that Treatise which so summeth up the necessary and most important principles of Christianity It is time to draw to an end of this matter Then in the name of God what is to be thought of this ordinance to what head is confession to be referred Councel of Lateran If the Question be of that confession as is now practised in the Church of Rome the Brat for ought I know must be fathered upon the Councel of Lateran under Innocent the III then Councels lost their freedom Nec libera Concilia quae sub Innocentio Glemente c. nec quicquam definitum ab istis Quae sub nisi quod ab illis Qui super praefinitum esset Tort. Totti p. 209. when they were held under no decree could pass by them which which were under without leave from those which were above A great many met there M. C. persons but Abbots and Priors to the number of DCCC Strange matters fell out there yes that so many assembled to so little purpose Many matters were proposed and consulted on but nothing there could be decreed openly Venêre tum multa quidem in consultationem nec decerni tamen quicquam apertè potuit Platin. vit Innocent 3. p. 203. saith Platina Of so many matters consulted on and not any one could be decreed upon Sure so many Fathers consulted to great purpose Pisani Genuenses maritimo cisalpini terrestri bello inter se certabant Platin. ib. and perhaps agreed no better then the Republiques of Pisa and Genoa then together by the eares at Sea besides other combustions in the continent But if nothing there was resolved on where is the decree of private Confession that will issue well enough from thence for the Historian saith nothing was decried openly Clancular Confession then crept