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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	gospel_n	write_v	1,966	5	6.0226	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34439	Motives of conversion to the Catholick faith, as it is professed in the reformed Church of England by Neal Carolan ...	Carolan, Neal.	1688 (1688)	Wing C605; ESTC R15923	53,424	72

things whatsoever I have commanded you We see hence how express our Saviours words are that all Nations should be taught to observe whatever he commanded his Disciples who would think if he saw it not before his eyes that any Society of Christians that will needs be called the Catholick Church should avowedly trample under foot this manifest Command of God They are so far from teaching all Nations to observe what Christ commanded his Disciples that they professedly teach the quite contrary Our Saviour said Drink ye all of it No says the Church of Rome all shall not drink of it but a few shall that is consecrating Priests One would imagine that these Texts of holy Scripture above mentioned should make a deep impression upon all men that pretend to have any regard for the Laws of God and they did so till 1200 years after Christ when the practice of detaining the Cup from the people began first to be introduced by a corrupt custom and was long afterwards established by Pope Martin V. in the Council of Constance So new and late is this Point of Popery that it was not conciliarly decreed till about 272 years ago And yet nothing is more usual with the Roman Catholicks than to brag of the Antiquity of their Religion I shall have an opportunity hereafter of considering this late Decree of Pope Martin when I come to produce the ancient Canon of Pope Gelasius made near 1200 years ago expresly repugnant and contary to this late Decree of Martin For Gelasius declares receiving in one kind to be sacrilegious At present I shall proceed to alledge the Testimonies of the ancient Fathers to shew that they understood our Saviours words Drink ye all of this agreeably to the Sense of the Reformed Church of England that is so as to account all Christians without exception obliged to partake of the Cup. But by the way I cannot but observe that Paschasius Corbeiensis a man of great credit in the Church of Rome for his Invention of Christs corporeal Presence in the Host about the year 830. did expound the words above mentioned contrary to the Sense of the present Church of Rome and in favour of the Protestants His expressions are these It is Christ that breaks this Bread Christus est qui frangit hunc Panem per manus Ministrorum tribuit credentibus Similiter calicem porrigit eis dicens accipite bibite ex hoc omnes tam Ministri quam reliqui Credentes Paschas be Coena Domini cap. 14. and by the hands of the Ministers delivers it to the Believers Likewise he gives them the Cup saying take and drink ye all of this both the Ministers and other Believes Here we see Paschasius makes the Command to extend to all without any difference and it is a wonder to me why the Roman Catholicks do follow this man so zealously in his Invention of the corporeal Presence of Christ in the Eucharistical Bread and will not admit of his Interpretation of this Command of Christ that all Believers should drink of the Cup. But there are much more ancient and authentick Authors who understood our Saviours words according to the Sense of the Reformed Church of England whose Testimonies hereafter follow and that in reference of proving that the Members thereof do not expound Scripture according to their own private Judgment as it is falsely imputed to them by the wretched Author of Pax Vobis Mr. Manby and others who as I plainly find never understood any thing of the Doctrine of this Church concerning the Interpretation of Scripture The first ancient Writer whose Authority I intend to make use of is S. Justin Martyr one that lived not long after the Apostolick age and lost his Life for the Profession of the Christian Faith. He in his second Apology gives an account to the Emperor of the method and manner of Divine Service amongst the Christians and coming to give an account of the Lords Supper he does it thus They that are called Deacons among us do distribute to every one present Qai apud nos vocantur Diaconi distribuunt unicuique priesentium ut participent de Pane Vino Aquâ benedictis Justin Apol 2. that they may partake of the consecrated Bread and Wine and Water It is remarkable that he says the Deacons gave both kinds to every one present and a little after he tells us they did so because our Saviour in the Gospel commanded them to do so For says he the Apostles in the Books written by them Nam Apostoli in Commentariis à se scriptis quae Evangelia vocantur ita sibi praecepisse Jesum tradiderunt Justin Apol. 2. ubi supra which are called the Gospels have taught us that Jesus commanded them to do so Bellarmin pretends that this last expression of S. Justin concerning the Command of Christ hath only relation to the Gonsecration not to the Administration of the Sacrament But any man by reading the place will sind the Cardinals words to be groundless For the Command of Christ is offered by S. Justin as the reason of the whole procedure in celebrating the Sacrament and not as particularly respecting the Consecration of the Elements The second an●ient Author whose Testimony I shall produce as an uncontroulable Evidence in this behall is St. Cyprian who flourished principally about the Yeat 250. and not many Years after was put to death for his Religion This Holy Martyr in his Epistle to Caecilius reprehends the Aquarians that were Hereticks so called because in the Consecration and Administration of this Holy Sacrament of our Lords Supper they made no use of Wine but used Water in stead of it Now Sr. Gyprian reproves these Aquarians upon two accounts First in that they offered to Consecrate without Wine and secondly in that they gave no Wine to the People and in both respects he taxes them with a very great tranfgression of the command and appointment of our Saviour The former miscarriage and irrogularity of the Aquarians doth not concern the Roman Catholicks because they use Wine when they Consecrate But in the second point they are like the Aquarians and therefore do fall under the same censure with them Let us hear what St. Cyprian says concerning this whole affair He begins the Epistle by telling Caecilius That although many Reverend Bishops did exactly observe our Lords Tradition for so calls he the Command or Institution of Christ yet says he because some out of Ignorance or simplicity in consecrating the Cup of our Lord Tamen quoniam quidam vel ignoranter vel simpliciter in Calice Dominico sanctificando plebi ministrando non faciunt quod Jesus Christas Dominus Deus noster hujus Sacrificii Auctor Doctor fecit docuit religiosum pariter ac necessarium duxi de hoc ad vos literas facere at siquis in isto errore adhuc teneatur veritatis luce perspectâ ad radicem

Jerusalem and to the several Beds whereon He lay and Ships wherein he wafted from Region to Region because his attingency in and with them was voluntary with the Cross coactive Nay they ought upon the same ground to adore Judas his lips the Officers hands that apprehended and bound Christ the Scourges whereby He was whipt for they were instruments of his passion as well as the Cross If they adore all other Crosses for their resemblance of the original Cross so they ought to adore all Mangers all Launces all Nails Thorns Spittles c. for these have the same resemblance to our Saviours Manger and to those Nails Thorns c. which were the instruments of his Passion They attribute more Honour unto Christs Cross than to his Resurrection by these words We adore thy Cross and commemorate thy Resurrection Crucem tuam adoramus resurrectionem tuam recolimus They ascribe then it seems Adoration to the Cross which is only proper unto the Divine Nature and to the Cross likewise that is to the Wood they attribute the redemption of the world and the reconcilation of mankind unto God the Father vide Bellarmin lib. 2. c. 23. sect Ac primum They also attribute forgiveness of Sins and increase of Righteousness to the Cross they repose their hopes and confidence in the dead Wood of the Cross and beg remission of Sins from it as may be seen in their Hymns extant in the Roman Breviary corrected and revised by the authority of the Council of Trent and set forth by several Popes as may be seen in several Editions of it especially in that Printed at Paris anno 1662 whence I draw this that follows O Crux ave spes unica In hoc Paschali gaudio Auge piis Justitiam Reisque dona veniam That is in English thus Hail O Cross our only hope In this our Paschal joy Increase the Righteousness of the pious And give pardon to the guilty Nothing doubtless can be more prodigious unless it be what follows O Crux splendidior cunctis astris Mundo celebris hominibus multum amabilis Sanctior universis Quae sola fuisse digna portare talentum mundi Dulce Lignum dulces clavos dulcia ferens pondera Salva praesentem catervam In tuis hodie laudibus congregatam Alleluja Alleluja That is in English thus O Cross more bright than all the Stars Famous through the world very lovely to mankind More holy than all other things Which wast alone worthy to carry the Ransom of the world Dear Wood that carriest the dear Nails and the dear Burden Save the present Assembly which is to day gathered together for thy Praise Alleluja Alleluja Great Complements upon my word for a liveless piece of Wood for that they mean the material Cross and not the Passion of our Saviour their words do abundantly declare We see here they repose their hope and considence in the Wood they beg increase of Grace from it and ascribe to it a Power to forgive Sins which Attribute appertaineth to the Godhead only The Humanity of Christ separated from his Divinity is not to be adored with divine Worship as St. Augustin teacheth Homil 38. de Verbis Domini Therefore much less his Cross or any other representative Image of his The Holy Ghost is present in the Sacrament of Baptism yet it is not to be adored with the same Worship due to the Holy Ghost Therefore that Wood whereon Christ suffered and other Blocks or Stumps of Trees resembling it are not to be adored with the same veneration due unto Christ Many consequences that may be inserr'd from the Worship of the Cross and of Images are so prodigiously absurd impious blasphemous and so numerous that if I endeavoured exactly to enumerate and prosecute them I should never come unto an end Therefore I leave them to the upholders of these abuses whence they are emergent and also these upholders to trust to their Images like to like for they that make them Psal 115.8 are like unto them and so is every one that trusteth in them CHAP. VI. Of Prayers in an unknown Tongue THe Sixth and last Motive or Cause of my Declension from the Church of Rome is its lack of Charity in robbing Christians not only of the superabundant effects of our Lords Supper by dismembring it but also of that other effectual Remedy which Christ left unto them as means whereby they might attain unto Salvation viz. the benefit of Publick Service or Common Prayers by hindring them to make use thereof in the vulgar tongue intended by God and Nature for all peoples edification This Common Service Prayers Liturgy or Mass which in effect are all one the Conventicle of Trent in the 22th Sess and 8th chap. denies plainly to be expedient to use in the vulgar Tongue or Idiom So Stapleton the Jesuit in his English Book written against Bishop Jewel Artic. 3. p. 75. says inconsiderately that Devotion is rather hindred by using it in a known Idiom than promoted Bellarmine in the second Book de Verbo Dei chap. 15. endeavours to prove that anciently Common Prayers were universally practised in the Latin tongue by all Nations and consequently now ought to be so This self-ended and fabulous Natration of Bellarmines I beg his leave for saying it is far from truth and as contrary to Christs Ordinance to the Apostolick Practice and the general Custom of the primitive Church as Fire and Water black and white cold and heat are one to another Which first I prove by the Testimonies of Scripture 2. By the undeniable Authorities of the holy Fathers 3. By the usual Practice of all other Christian Nations 4. I shall endeavour to prove that the Church of Rome hath borrowed this practice from such Authors as it is a shame for her to imitate The Testimonies of Scripture produced to this effect 1. What Christ commanded that ought religiously to be observed in his Church but Christ by the mouth of his Apostle St. Paul commanded Common Prayers to be used in the vulgar Idiom understood by the hearers 1 Cor. 14.9 So likewise you except ye utter by the tongue words easy to be understood how shall it be known what is spoken for ye shall speak unto the air v. 14. For if I pray in an unknown tongue my Spirit prayeth but my understanding is unfruitful v. 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say Amen at they giving of thanks seeing he understandeth not what thou sayest And v. 19. Yea I had rather speak five words with my understanding in the Church that by my voice I might teach others also then ten thousand words in an unknown tongue 2. Whatever is done in the Church that ought to redound to the edification thereof 1 Cor. 14 v. 26. How is it then Brethren when ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath Revelation hath an Interpretation