Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	aaron_n	priest_n	sacrifice_n	2,629	5	8.1313	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61017	A rationale upon the Book of common prayer of the Church of England by Anth. Sparrow ... ; with the form of consecration of a church or chappel, and of the place of Christian burial ; by Lancelot Andrews ...	Sparrow, Anthony, 1612-1685.; Andrewes, Lancelot, 1555-1626. Form of consecration of a church or chappel.	1672 (1672)	Wing S4832; Wing A3127_CANCELLED; ESTC R5663	174,420	446

of grace and pardon as well as the rest in all confessions of sins and penitential prayers such as the Litany is directed to beg his pardon and grace upon his knees He being moreover a Priest or Minister of the most high God that hath received from him an office and authority sometimes stands to signifie that his office and authority which office of his may be considered either in relation to God or the people As it relates to God so he is Gods Embassador 2 Cor. 5. 20. to whom is committed the Ministery of Reconciliation in which respect he is to Teach Baptize Consecrate the holy Eucharist Bless and Absolve the penitent and in all these acts of Authority which he does in the name and person of Christ he is to stand As his office relates to the people so he is in their stead for them appointed by God to offer up gifts and sacrifices to God particularly the sacrifice of praise and thanksgiving together with their prayers so we read Heb. 5. 1. Every high priest or priest so the words are promiscuously used Heb. 8. 3. 4. taken from among men is ordained for men or in their stead in things pertaining to God to offer both gifts and sacrifices for sins Which definition of a Priest belongs not only to a Priest of the Law but also to a Priest or Minister of the Gospel For S. Paul from this definition proves that our Lord Christ who was after the order of Melchisede●k not of Aaron a Priest of the Gospel not of the Law ought not call himself v. 5. but was appointed by God and moreover that he ought to have gifts and sacrifices to offer Heb. 8. 3. because every high Priest or Priest is ordained to offer gifts and sacrifices These arguments of S Paul drawn from this definition are fallacious and unconcluding unless this be the definition of a Gospel-Priest as well as a Legal Seeing then that we must not conclude S. Pauls arguments to be unconcluding we must grant that the Ministers of the Gospel are appointed by God to offer up the sacrifices of prayers and praises of the Church for the people thus to stand betwixt God and them and to shew this his office in these services he is directed to stand By this we may see what advantage it is to the people that their prayers are offered up by a Priest For God having appointed him to this office will certainly assist and accept his own constitution and though the Minister be wicked or undevout in his prayers yet God that will punish this neglect in himself will certainly accept of his office for the people Upon this ground probably it was that God sent Abimelech to Abraham to pray for him for he was a Prophet Gen. 20. 7. The Collects The Collects follow which are thought by divers to be so called either because they were made by the Priest super collectam populi over or in behalf of the Congregation meeting or collection of the people or rather because the Priest doth herein collect the Devotions of the people and offer them up to God for though it hath been the constant practice from the beginning for the people to bear a vocal part by their Suffrages and Answers in the publick service of God which for that very reason was by the Ancients called Common Prayer as may be gathered out of Iustin Martyr Apol. 2. 8. Aug. Epist. 118. and others yet for the more renewing and strengthning of their earnestness importunity and as it were wrestling with God and hope of prevailing they desired that themselves and their devotions should in the close be recommended to God by the Priest they all joyning their assent and saying Amen to it And that is the reason why in many of the Collects God is desired to hear the petitions of the people to wit those that the people had then made before the Collect that they come in at the end of other devotions and were by some of old called Missae that is to say Dismissions the people being dismissed upon the pronouncing of them and the Blessing the Collects themselves being by some of the Ancients called Blessings and also Sacramenta either for that their chief use was at the Communion or because they were uttered Per Sacerdotem by one consecrated to holy Offices But it will not be amiss to enquire more particularly what may be said for these very Collects which we use they being of so frequent use and so considerable a part of the Devotion of our Church And first concerning their Authors and Antiquity we may observe that our Church endeavouring to preserve not only the Spirit but the very Forms as much as may be and in a known tongue of ancient Primitive Devotion hath retained these very Collects the most of them among other precious Remains of it for we find by ancient testimony that they were composed or ordered either by S. Ambrose Gelasius or Gregory the Great those holy Bishops and Fathers of the Church and therefore having daily ascended up to Heaven like Incense from the hearts and mouths of so many Saints in the Ages since their times they cannot but be very venerable and relish well with us unless our hearts and affections be of a contrary temper Secondly for the object of these Collects they are directed to God in the Name of Jesus Christ our Lord for so usually they conclude and very fitly For Christ is indeed the Altar upon which all our prayers are to be offered that they may be acceptable Whatsoever ye shall ask the Father in my Name he will give it you S. Iohn 16. 23. And so it was the custome of old Itaque Orationes nostras vitam Sacrificia omnia nostra offerimus tibi Pater assiduè per Dominum nostrum Iesum Christum c. Bernard de Amore Dei cap. 8. But yet we may observe that a few Collects are directed to Christ and in the Litany some supplications to the holy Ghost beside that precatory Hymn of Veni Creator in the Book of Ordination and that some Collects especially for great Festivals conclude with this acknowledgement th● Christ with the Father and the holy Ghost liveth and reigneth one God world without end And this seems to be done to testifie what the Scripture warrants that although for more congruity we in the general course of our prayers go to the Father by the Son yet that we may also invocate both the Son and the Holy Ghost and that while we call upon one we equally worship and glorifie all Three together Qui● dum ad solius Patris personam honoris serm● dirigitur bene credentis fide tota Trinita● honoratur saith Fulgentius lib. 2. ad M●nimum Thirdly for their Form and Proportion● as they are not one long continued prayer but divers short ones they have many Advantages to gain esteem The Practice of the Jews of old in whose prescribed Devotions we find a certain

from it It will not therefore follow that the name of Priest which is no shadow of things to come though it were Jewish would become unlawful to Christians 2. The names of those rites and ceremonies which were most Jewish and are grown damnable to Christians may still be lawfully used by Christians in a spiritual and refined sence S. Paul who tells that the Circumcision of the Jews is become so unlawful that if it be used by Christians with an opinion of the necessity aforesaid it forfeits all their hopes of salvation by Christ Col. 2. 2. uses the word Circumcision frequently particularly in that very Chapter Ver. 11. In whom ye Christians are circumcised See p. 149. 3. The word Priest is not a Jewish name that is not peculiar to the Jewish Ministery For Melchisedeck who was not of Aarons Order or Priesthood is called a Priest by S. Paul to the Hebrews often and our Saviour is a Priest after the Order of Melchisedeck and the Ministers of the Gospel are call'd Priests by the Prophet Esay 66. 21. Ier. 33. 17. where they prophesie of the times of the Gospel as will appear by the Context and ancient Exposition Lastly S. Paul where he defines a Minister of the Gospel as well as of the Law as hath been proved p. 78. of the Ration calls him Priest Heb. 5. 8. Chap. To sum up all then That name which was not Jewish but common to others that name which was frequently and constantly used by Primitive Christians that name by which the Prophets foretell that the Ministers of the Gospel shall be called Lastly that name by which S. Paul calls them may not only lawfully but safely without any just ground of offence to sober men be used still by Christians as a fit name for the Ministers of the Gospel and so they may be still called as they are by the Church of England in her Rubrick Priests Pag. 236. lin 13. Add this This Sacrament should be received fasting 3. Counc of Carthag can 29. And so was the practice of the universal Church sayes S. Aug. Epist. 118. which is authority enough in things of this nature namely circumstances of time c. to satisfie any that do not love contention 1 Cor. 11. 16. Yet it will not be amiss in a word to shew the reasonableness of this Catholick usage And the first reason may be this because our minds are clearest our devotion quickest and so we fittest to perform this most high service when we are are in our Virgin spittle as Tertullian expresses it A Second is this it is for the honour of so high a Sacrament that the precious body of Christ should first enter into the Christians mouth before any other meat S. Aug. Ep. 118. It is true that our Saviour gave it to his Disciples after Supper but dare any man quarrel the universal Church of Christ for receiving it fasting This also pleased the holy Ghost that for the honour of so great a Sacrament the body of Christ should first enter into the Christians mouth before all other meats Neither because our Saviour gave it to his Disciples after Supper will it necessarily follow that we should receive it so mingling the Sacrament with our other meats a thing which the Apostle seems to reprehend 1 Cor. 11. there was a special reason for our Saviours doing so his Supper was to succeed immediately to the Passeover and therefore as soon as that was over he instituted his and that he might the more deeply imprint the excellency of this mystery into the minds and hearts of his Disciples he would give it them the last thing he did before he went from them to his Passion knowing that dying mens words move much but he no where appointed what hour and time it should afterward be received but left that to be ordered by them that were after his departure to settle the Churches namely the Apostles and accordingly we find S. Paul 1 Cor. 11. rectifying some abuses and prescribing some rules for the better ordering of some Rites and Ceremonies about the Sacrament and promising when he should come to settle an order for the rest verse 34. from whom S. Aug. seems to think that the Catholick Church received this custom of receiving the Sacrament fasting Ep. 118. Of the Translation of the PSALMS in the Book of Common Prayer THe PSALMS in our English Liturgy are according to the Translation set forth in the latter part of King Henry the Eighths Reign after that Petrus Galatinus had brought in the pronouncing and writing the name Iehovah never before used or heard of in any Language which is used in this our Translation Psal. 33. 12. Psal. 83. 18. The Bishops Bible set forth in the beginning of Queen Elizabeths reign and used in Churches till the New Translation under King Iames though a much different Translation from the former in other parts yet retains the same Psalms without any alteration And therefore whereas it hath Notes upon all the rest of the Books both of the Old and New Testament it hath none at all upon the Psalms not so much as references to parallel places The Reason hereof I suppose was to avoid offending the people who were used to that Translation and to whom the Psalms were more familiar than any other part of the Bible As S. Hierom in his Edition of the Latin Bible retains the Psalms of the Old Latin Translation out of the Septuagint though himself also had translated them juxta Hebraicam Veritatem as they are extant at the end of the Eighth Tome of his works This Our Translation was doubtless out of the Hebrew And though it tyes not it self so strictly to the Letter and words of the Hebrew as the Later Translations would seem to do but takes the Liberty to vary a little for the smoothing of the Language yet it holds to the sence and scope more than some suppose it doth and many times much more than those who would seem to stick so close to the Letter Some have had a conceit that this Translation was out of the Septuagint or which is all one in effect out of the Vulgar Latin But the Contrary is evident and will appear to any man that shall compare them but in any one Psalm In one Case indeed this Translation may seem to follow the LXX and Vulgar Latin against the Hebrew namely in addition of some words or Clauses sometimes whole Verses not found in the Hebrew But this Case excepted where it once agrees with the LXX and Vulgar Latin against the Hebrew it forty times agrees with the Hebrew against them And for these Additions 1. They were made to Satisfie them who had missed those words or Sentences in the former English Translations finding them in the Greek or Latin See the Preface to the English Bible in folio 1540. 2. In that Edition 1540. they were put in a different Character from the rest and in some Later Editions