Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	church_n	communicate_v	communion_n	2,805	5	10.2978	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20986	The principall points of the faith of the Catholike Church Defended against a writing sent to the King by the 4. ministers of Charenton. By the most eminent. Armand Ihon de Plessis Cardinal Duke de Richelieu. Englished by M.C. confessor to the English nuns at Paris.; Principaux poincts de la foi de l'Eglise Catholique. English	Richelieu, Armand Jean de plessis, duc de, 1585-1642.; Carre, Thomas, 1599-1674, attributed name.	1635 (1635)	STC 7361; ESTC S121027	167,644	376

the custome of the Church for a Hom 〈◊〉 in Ep. ad Ephes Frustrahabetur quotidiana oblati● cum nemo sit qui simul participe● S. Chrysostome confesseth that in his tyme there was such à negligence amongst the people that there were many oblations made wherof none did partake and b A●br 5. de Sacram. c. 4. S. Ambrose doth witnes the same speaking of the Grecians who he saith were wonte to communicate but once à yeare Secondly by the confession of your owne Authours for c Perkinsus in ●rohlem de Mis ●a priuata Tē●ore Walfridi ●i●●entur caepisse soliteriae missae tempore Gregori● Perkins doth accnowledge that the custome of saying masse wherin the people communiecated nor was obserued in the Church euen from the tyme of walfride and Gregorie the great that is à thousand yeares agoe whence it is manifest that it hath bene obserued in all tymes since none can shew the begining therof Thirdly by your men for d The historie of false Martyrs in ●n thelife of iohn Hus. The memorie of ●o Hus ought to bee in holy esteeme amongst all the faithfull Iohn Hus whose memorie is famous amongst you saith planly witnes e Luth. colloq conu●●alibus Luthere that this custome is not vnlawfull SECT V. Of Communion vnder one kind TO improue and reiect the ancient customes of the Church as you doe without alleading any law for their condemnation is to condemne your selues You crye out Anathema against vs because we communicate vnder one kind onely which yet hath bene in all tymes practised in the Church you persuade the people that we doe them à great iniurie in not permitting them both the kinds wheras you produce no làw which prohibites as an vnlawfull thinge what we practise And that this many ages agoe was the custome of the Church a Ser. de Laepsis S. Cyprian S. b De obitu Satyri Ambrose and c Lib. 2. de vxore Euzeb l. 6. c. 39. Tertulian who liued in the second third and fourth age doe deliuer d Lib. de Lapsis witnessing that the primitiue Christians conserued the Euchariste in there houses vnder the onely species of bread to haue accesse to it at all houres vpon sundrie occasions whether it were in tyme of sicknes to prepare themselues to Martirdorne or for same other respecte Further it appears out of S. Cyprian who notes particularly that Children were communicated vnder the onely species of wine as also out of S. e Basil Epist ad Caesaream August Basile who witneseth that such as liued solitarily in the wildernes cōmunicated vnder one kinde Manifest therfore it is by these authorities that the custome of communicating vnder one kind hath bene obseruerdin the Church aboue twelue hundred yeares and that which is worthy to be noted without all opposition ether of Geekes or latins till Iohn Hus his tyme. Nay further wheras in the a Actes of the Apostles where mention is made of the Cōmunion of the Church he speakes onely of the breaking of the bread we haue iust occasion to conceaue that this custome was not onely introduced in the tymes of the forenamed Auncients but euen in the Apostles tyme. Againe wheras the Fathers are of opinion that our sauiour after his resurrection gaue the Euchariste to his disciples in Emaus vnder the onely species of breade we haue reason to beleeue moued by their testimonie that it was the custome in the verie tyme of Iesus Christ Howbeit none can doubt but that the communion vnder one kind hath bene practised in the Church frō the second and third age If you did produce any law which did prohibite this vse we should doe amisse to transgresse it But you haue produced none nor are the authorities wheron you rely of any waight or momēt against vs. As for the passage of S. Iohn the 6. it auayles you not both because according to you it is not vnderstood of the Euchariste saue in the begining onely for in the end of the same Chapter Calu. ●n 6. Ioan. v. 53. Non recti Beh●r●● cum hoc testimon●● probarent vsum calic i● pr ●●missum de●ere ●mnibus esse he mentiones that bread onely wherof it is said that it giues life euerlasting and also because that Caluin himfelfe blames the Bohemiās for indeuouring to proue out of that text that the Chalice is to be imparted to all men If you produce that of S. Paule where he speakes of the Euchariste 1. Corinth 11. it will no wayes aduantage your cause yea contrariwise it will preiudice it since after he had related the institution of Iesus Chr. speaking of the eating of the Euchariste he speakes of it with disiunction saying who shall eate or drinke whence it appeates that it is not necessarie to receaue both the knids together If you obiect our Sauiours example it will be in vaine since you your selues cōfesse that it is not necessari to imitate him in eueri thing and place that it is another thing to instruct Preists as Preists what they are to doe Act. ● and another thing ●o teach thē what they ought to make the people practise and that the Apost thēselues distributed this Sacramēt without making mētion of any thing but bread You will alleadge without doubt that place of S. Mathew 26. Matth. 26. Drinke ye all of this which Caluine extolls so much But that will make as litle to your pourpose as the rest because in that passage Iesus-Christ speakes tò his Apostles onely as S. Marke shewes Marc. 14. saying they all dranke of it which word all did plāly designe the Apost only since they only drāke of it It may be you will obiect that if Iesus-Christ by these words Drinke ye all of this meane onely the Apostles then by paritie he speakes of them onely when he saith Eate ye all of this and cōsequētly the faithfull should not be obliged to communicate But your consequence is false 1. Corinh 11. v. 28 Probet autem se●psum homo sic de pane illo ●edat de calice bibat because albeit in that place this word eate was onely addressed to the Apostles yet is it sufficient that the cōmunion of the faithfull is cōmanded els wher to witt in the sixt of S. Iohn and in the first Epist of S. Paul to the Cor. We could sufficiētly defend our selues by the sole title of our possession and your weaknes which is so great that you cannot cōuince vs though by condēning vs you are obliged therunto But we will not insiste vpon this point it being an easie taske to manifest that we nether wrong the people nor yet iniure the Sacrament yea on the contrarie side that that which we teach is aduantagious to both and that your doctrine is iniurious to both as also to the institution of Iesus-Christ We doe no wrong to the people because the body and blood of