Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29194	The consecration and succession, of Protestant bishops justified, the Bishop of Duresme vindicated, and that infamous fable of the ordination at the Nagges head clearly confuted by John Bramhall ...	Bramhall, John, 1594-1663.	1658 (1658)	Wing B4216; ESTC R24144	93,004	246

accorde to the truth of the presence of Christs body and blood So they leave us this latitude for the manner of his presence Abate us Transubstantiation and those things which are consequents of their determination of the manner of presence and we have no difference with them in this particular They who are ordeined Priests ought to have power to consecrate the Sacrament of the body and blood of Christ that is to make them present after such manner as they were present ar the first institution whether it be done by enunciation of the words of Christ as it is observed in the westerne Church or by praier as it is practised in the Easterne Church or whether these two be both the same thing in effect that is that the formes of the Sacraments be mysticall praiers and implicite invocations Our Church for more abundant caution useth both formes as well in the Consecration of the Sacrament as in the ordination of Priests In the holy Eucharist our consecration is a repetition of that which was done by Christ and now done by him that consecrateth in the person of Christ otherwise the Priest could not say this is my body And likewise in Episcopall Consecration Homo imponit manus deus largitur gratiam Sacerdos imponit supplicem dex●eram Deus benedicit potente dex●era Man imposeth hands God conferreth grace The Bishop imposeth his suppliant right hand God blesseth with his Almighty right hand In both consecrations Christ himself is the chiefe consecrater still Then if power of consecratiō be nothing els but power to do that which Christ did and ordeined to be done our Priests want not power to consecrate They adde in all formes of Ordeining Priests that ever were used in the Easterne or Westerne Church is expresly set downe the word Priest or some other words expressing the proper function and authority of Priesthood c. The Grecians using the word Priest or Bishop in their formes do sufficiently expresse the respective power of every Order But our Reformers did not put into the forme of ordeining Priests any words expressing authority to make Christs body present I answer that if by formes of ordeining Priests they understād that essentiall forme of words which is used at the same instant of time whilest hands are imposed I denie that in all formes of Priestly ordination the word Priest is set downe either expresly or aequivalently It is set downe expresly in the Easterne Church it is not set downe expresly in the Westerne Church Both the Easterne and Westerne formes are lawfull but the Westerne commeth nearer to the institution of Christ. But if by formes of Ordeining they understand Ordinalls or Ritualls or the intire forme of ordeining both our Church and their Church have not onely aequivalent expressions of Priestly power but even the expresse word Priest it self which is sufficient both to direct and to expresse the intention of the Consecrater Vnder that name the Arch Deacon presēteth them Right Reverend Father in Christ I present unto you these persons here present to be admitted to the Order ef Priesthood Vnder that name the Bishop admitteth them well beloved brethren these are they whom we purpose by the grace of God this day to admit cooptare into the holy office of Priesthood Vnder this name the whole assembly praieth for them Almighty God vouchsafe we beseech thee to looke graciously upon these thy servants which this day are called to the office of Priesthood It were to be wished that writers of Controversies would make more use of their owne eyes and trust lesse other mens citations Secondly I answer that it is not necessary that the essentiall formes of Sacraments should be alwaies so very expresse and determinate that the words are not capable of extension to any other matter if they be as determinate and expresse as the example and prescription of Christ it is sufficient The forme of baptisme is I baptise the in the name of the Father and of the Son and of the Holy Ghost Not I baptise the to Regeneration or for Remission of sins There are many other kinds of baptismes or washings besides this Sacramentall baptisme yet this forme is as large as the institution of Christ. And these generall words are efficacious both to regeneration and remission of sinnes as well as if regeneration and remission of sins had bene expresly mentioned In this forme of baptisme there is enough antecedent to direct and regulate both the actions and intentions of the Minister So there is likewise in our forme of Ordination Thirdly I answer that in our very essentiall forme of Priestly Ordination Priestly power and authority is sufficiently expressed we need not seeke for a needle in a bottle of hay The words of our Ordinall are cleare enough First Receive the Holy Ghost That is the grace of the holy Ghost to exercise and dicharge the Office of Priesthood to which thou hast been now presented to which thou hast been now accepted and for which we have praied to God that in it thou maiest disscharge thy duty faithfully and acceptably Secondly in these words whose sins thou doest remit they are remitted that is not onely by Priestly absolution but by preaching by baptising by administring the holy Eucharist which is a meanes to applie the alsufficient sacrifice of Christ for the remission of Sinnes He who authoriseth a man to accomplish a worke doth authorise him to use all meanes which tend to the accomplishment thereof That which is objected that Laymen have power to remit sinnes by Baptisme but no power to consecrate signifieth nothing as to this point For first their owne Doctors do acknowledge that a Lay man can not baptise solemnely nor in the presence of a Priest or a Deacon nor in their absence except onely in case of necessity Saint Austin gives the reason because no man may invade another mans office Lay men may and are bound to instruct others in case of necessity yet the office of preaching and instructing others is Conferred by Ordination The ordinary office of remitting sinnes both by baptisme and by the holy Eucharist doth belong to Bishops and under thē to Priests Thirdly this Priestly power to consecrate is conteined in these words Be thou a faithfull dispenser of the word of God and Sacraments And afterwards when the Bishop delivers the holy Bible into the hands of those who are ordeined Priests Have thou authority to preach the word of God and Administer the Sacraments We do not deny but Deacons have been admitted to distribute and Minister the Sacraments by the Command or permission of Priests or as Subservient unto them but there is as much difference between a subserviēt distributiō of the Sacrament and the Dispensing or Administring of it as there is betweene the Office of a Porter who distributeth the almes at the gate and the Office of the Steward who is the proper dispenser of it Looke to it Gentlemen If your owne Ordination