Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	consecrate_v	3,119	5	9.9831	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26853	An accompt of all the proceedings of the commissioners of both persvvasions appointed by His Sacred Majesty, according to letters patent, for the review of the Book of common prayer, &c.	Baxter, Richard, 1615-1691.	1661 (1661)	Wing B1177; ESTC R34403	133,102	166

for us c. First We cannot peremptorily fix the Nativitie of our Saviour to this or that day particularly Secondly it seems incongruous to affirm the Birth of Christ and the descending of the Holy Ghost to be on this day for seven or eight dayes together Upon Whitsunday and fix dayes after According to whose most true promise the Holy Ghost came down this day from heaven Prayer before that which is at the Consecration Grant us that our sinfull bodies may be made clean by his Body and our souls washed through his most precious blood We desire that whereas these words seem to give a greater efficacy to the Blood than to the Body of Christ they may be altered thus That our sinfull souls and bodies may be cleansed through his precious Body Blood Prayer at the Consecration Hear us O merciful Father c. who in the same night that he was betrayed took bread and when he had given thanks he brake it and gave to his Disciples saying Take eat c. We conceive that the manner of the consecrating of the Elements is not here explicite and distinct enough and the Ministers breaking of the Bread is not so much as mentioned Rubrick Then shall the Minister first receive the Communion in both kinds c. and after deliver it to the people in their hands knéeling and when he delivereth the bread he shall say The Body of our Lord Jesus Christ which was given f●r thee preserve thy body and soul unto everlasting life and take and eat this in Remembrance c. We desire that at the distribution of the Bread and Wine to the Communicants we may use the words of our Saviour as near as may be and that the Minister be not required to deliver the Bread and Wine into every particular Communicants hand and to repeat the words to each one in the singular number but that it may suffice to speak them to diverse jointly according to our Saviours Example We also desire that the Kneeling at the Sacrament it being not tha● gesture which the Apostles used though Christ was personally present amongst them nor that which was used in the purest and primitive times of the Church may be left free as it was 1. 2. EDW. As touching Kneeling c. they may be used or left as every mans Devotion serveth without blame Rubrick And note that every Parishioner shall Communicate at the least thrée times in the year of which Easter is be one and shall also receive the Sacraments and other Rites according to the Orders in this Book appointed Exception Forasmuch as every Parishioner is not duly qualified for the Lords Supper and those habitually prepared are not at all times actually disposed but many may be hindered by the providence of God and some by the distemper of their own spirits Wee desire this Rubrick may be either wholly omitted or thus altered Every Minister shall be bound to administer the Sacrament of the Lords Supper at least thrice a year provided there be a due number of Communicants manifesting their desires to receive And we desire that the following Rubrick in the Common-Prayer-Book in 5. 8. EDW. established by Law as much as any other part of the Common-Prayer-Book may be restored for the Vindicating of our Church in the matter of Kneeling at the Sacrament although the Gesture be left indifferent Although no Order can be so perfectly devised but it may be of some either for their Ignorance and Infirmitie or else of Malice and Obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be Offences should be taken away therefore are we willing to do the same Whereas it is Ordained in the Book of Common-Prayer in the Administration of the Lords Supper that the Communicant kneeling should receive the holy Communion which thing being well meant for a signification of the humble and gratefull acknowledging of the Benefits of Christ given unto the worthy Receivers and to avoid the prophanation and disorder which about the holy Communion might else ensue left yet the same Kneeling might be thought or taken otherwise Wee do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or Wine there bodily received or unto any real or essential presence there being of Christs natural Flesh and Blood For as concerning the Sacramental Bread and Wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs natural bodie to be in more places than in one at one time Of Publique Baptisme THere being divers Learned Pious and Peaceable Ministers who not only judge it unlawfull to Baptize Children whose Parents both of them are Atheists Infidels Hereticks or Unbaptized but also such whose Parents are Excommunicate Persons Fornicators or otherwise notorious and scandalous Sinners We desire they may not be enforced to Baptize the Children of such untill they have made due profession of their Repentance Before Baptisme Rubrick Parents shall give notice over night or in the morning Exception Wee desire that more timely notice may be given Rubrick And then the Godfathers and the Godmothers and the people with the Children c. Exception Here is no mention of the parents in whose right the Childe is Baptized and who are fittest both to dedicate it unto God and to Covenant for it We do not know that any persons except the Parents or some others appointed by them have any power to consent for the Children or to enter them into Covenant Wee desire it may be left free to Parents whether they will have Sureties to undertake for their Children in Baptisme or no. Rubrick Ready at the Font Exception We desire it may so be placed as all the Congregation may best see and hear the whole Administration In the first Prayer By the Baptisme of the Welbeloved Son c. didst sanctifie the flood Jordan and all other waters to the Mystical washing away of sin c. It being doubtfull whether either the Flood Jordan or any other waters were sanctified to a Sacramental Use by Christs being baptized and not necessary to be asserted Wee desire this may be otherwise expressed The third Exhortation Do promise by you that be their Sureties The Questions Doest thou forsake c. Doest thou believe c. Wilt thou be Baptized c. Wee know not by what right the Sureties do promise and answer in the name of the Infant It seemeth to us also to countenance the Anabaptistical Opinion of the necessity of an actual profession of Faith and Repentance in Order to Baptisme That such a profession may be required of Parents in their own name and now solemnly

Sacrament may as well make all sacred yea civil actions of weight to be Sacraments they being usual at the beginning ending of all such It was never heard before now that these words make a Sacrament Rep. Is there no force in an argument drawn from the appearance of evil the offence and the danger of abuses when other words enow may serve turn They go to the Lords Table because the Communion is to follow Rep. They must go to the Table whether there be a Communion or not Consecrated the estate of Matrimony to such an excellent mystery c. Though the institution of Marriage was before the fall yet it may be now and is consecrated by God to such an excellent Mystery as the representation of the spiritual Marriage between Christ and his Church Eph. 5. 23. we are sorry that the words of Scripture will not please The Church in the 25. Article hath taken away the fear of making it a Sacrament Reply When was Marriage thus consecrated If all things used to set forth Christ's offices or benefits by way of similitude be consecrated then a Judge a Father a Friend a Vine a Door a Way c. are all consecrated things Scripture phrase pleaseth us in Scripture-sense The new-married persons the same day of their marriage must receive the holy Communion This enforces none to forbear Marriage but presumes as well it may that all persons marriageable ought to be also fit to receive the holy Sacrament And marriage being so solemn a Covenant of God they that undertake it in the fear of God will not stick to seal it by receiving the holy Communion and accordingly prepare themselves for it it were more Christian to desire that these licentious festivities might be supprest and the Communion more generally used by those that marry the happiness would be greater than can easily be exprest Unde sufficium ad enarrandum faelicitatem e●us Matrimonij quod Ecclesia conciliar confirmat oblatio Tertul. lib. 2. ad Uxorem Rep. Indeed Will you phrase and modifie your administrations upon such a supposition that all men are such as they ought to be and do what they ought to do Then take all the world for Saints and use them accordingly and blot out the Doctrine of Reproof Excommunication and Damnation from your Bibles Is it not most certain that very many married persons are unfit for the Lords Supper and will be when you and we have done our best And is it fit then to compel them to it But the more unexpected the more welcome is your motion of that more Christian course suppressing of licentious festivities when shall we see such Reformations undertaken Visitation of the Sick FOrasmuch as the condition c. All which is here desired is already presumed namely That the Minister shall apply himself to the particular condition of the person but this must be done according to the rule of prudence and justice and not according to his pleasure therefore if the sick person shew himself truly penitent it ought not to be left to the Ministers pleasure to deny him Absolution if he desire it Our Churches direction is acc●rding to the 13. Can. of the venerable Council of Nice both here and in the next that follows Rep. But the question is whether he shew himself truly penitent or not if we have not here neither a judgement of discretion for the conduct of our own actions what do we with reason Why are we trusted in the Office And whose judgement must we follow The Bishop cannot have leisure to become the Judge whether this man be penitent It must then be the Minister or the man himself And must we absolve every man that saith he repenteth Then we must believe an incredible profession which is against reason Some are known Infidels and in their health profess that they believe not the Scripture to be true and make a mock at Jesus Christ and perhaps in a sickness that they apprehend no danger in will send for the Minister in scorn to say I repent and force him to absolve him that they may deride him and the Gospel Some of us have known too many of those that have for twenty or thirty years been common drunkards seldome sober week together and still say when they came to themselves that they were sorry for it and did un●eignedly repent and as they said in health so they said in sickness dying within a few dayes or weeks after they were last drunk Must we absolve all these Some dye with a manifest hatred of an holy like reviling at those that are careful to please God yet saying they hate them not as holy but because they are all Hypocrites or the like and yet will say they repent of their sins Some forbear not their accustomed swearing and cursing while they profess repentance Some make no restitution for the wrong which they say they repent of And must we take all those for truly penitent If not the Minister must judge What you mean by your saying Our Church's direction is according to the 13th Canon of the venerable Council of Nice both here and in the next that follows we know not The second Council of Nice you cannot mean its Canon being uncertain and the 13th of no such sense And the 13th Canon of the first Council of Nice is onely that lapsed Catecheumens shall be three years inter and ientes before they pray again with the Catecheumens This shews they then took not up with every word of seeming penitence as true repentance but what it is to your purpose we know not nor is there any other Canon in that Council for you The eleventh Canon is sufficiently against you The lapsed that truly repented were to remain among the penitent for three years and seven years more if they were fideles c. ab omnibus vero illud precipue observetur ut animus eorum fructus poenitentiae attendatur quicunque enim cum omni timore lacrimis perseverantibus operibus bonis Conversationem suam non verbis solis sed opere veritate demonstrant cum tempus statutum etiam ab his fuerit impletum orati●nibus jam coeperint communica●e licebit etiam Episcopo humanius circa res aliquod cogitare We know this rigor as to time was unjust and to the dying it was abated but you see here that bare words that were not by seriousness and by deeds made credible were not to be taken as sufficient marks of penitence of which it was not the person himselfe that was to be the Judge The form of absolving in the Liturgy is more agreeable in the Scriptures then that which they desire it being said in St. John 20 Whose sins you remit they are remitted not Whose sins you pronounce remitted and the condition needs not to be expressed being alway necessarily understood Rep. It is a controversie amongst the learnedst Expositers how much that