Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	know_v	let_v	praise_v	3,053	5	10.2959	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20471	A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times.	Dillingham, Francis, d. 1625.	1599 (1599)	STC 6883; ESTC S111897	57,357	173

and he that is chiefe amongst vs giueth thanks in the best manner he can and a litle before Perfectis precibes gratiarum actione populus omnis qui adest bene dicit dicens Amen at the ende of his praiers and thanks all the people that are present do blesse and say Amen Amen in hebrew signifieth as much as God graunt it may bee so If they desire plainer words let them heare Origen lib. 8. cont Celsum pag. 941. Sciant quod germanè Christiani ne vsitatis quidem Dei nominibus in sacra scriptura vtuntur inter precandum sed Graeci Graecis Romani Romanis singulique precantur in propria lingua deumque celebrant pro viribus omnium linguarum Dominus omni bus linguis precantes exaudit tàm variè loquētes haud secus ac cōsonos c. Let mē knowe that true Christians doe not vse in their praiers the names of god which are vsed in holy scripture but greeks do vse greek names Romanes vse Latine names and men of euery nation pray and praise god with all their might in theit owne mother tongue and the Lord of al tongues doth heare them praying in all tongues vnderstanding them that speake diuersly no otherwise then if they were men of one speech and language I might here alleadge the 15. Canon of the Councell of Laodicia which ordained that none should sing but those that were Canonically elected qui de Codice legunt and those that read out of their books by which it appeareth that some of the people could reade the Psalmes and by consequent had them in their owne tongue But let Basill ende the third difference who writeth Epist 80. ad Caterineo that in the church the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is answer one another in singing and this was the māner and custome of all churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mos qui nunc obtinet omnibus Dei Ecclesiis consonus est consentaneus the custome which novve preuaileth is agreeable to all churches and after this he rehearseth the Aegyptians Thebans Arabians Syrians and Chaldaeans So then now I hold it needeles in so cleare and manifest a matter to quote mo testimonies for I might haue vsed Augustines Chrysostomes Hieromes and Ambroses authority for the proofe of this practise but eschuing tediousnes I will now propound the fourth Difference The people in the primitiue Church were not depriued of the cuppe in the Communion so testifieth Clemens Alexandrinus Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some distributing the Eucharist doe suffer the people as the custome is to take part This testimonie also ouerthroweth the priests priuate Communion which I might haue made an other difference but that for breuitie sake I spare to speake of it To Clemens I adioyne Iustine in his 2. Apol. qui apud nos diaconi vocantur dant vnicuique eorum qui adsunt partem panis pro quo gratia actae sunt vini aquae participandam they which we call deacons giue to all that are present a part of consecrated bread and wine mingled with water to be receiued Here I might abound with testimonies and time would sooner faile me then proofes and therefore I take and accept the confession of Duraeus who beeing pressed with the authority of Gelasius who commanded that sacraments should be either wholly receiued or wholly omitted confesseth that for foure hundred yeeres it was so vsed in the Church I will not stand to shew that it was longer continued but I demand why that which was so long practised in the Church should be disanulled by the Counsell of Constance were the Fathers in that counsel wiser then all the Christians in so many ages yea then the Apostles and Christ himselfe The fift difference is that the Christians were hot burdened with many festiuall daies 936. p. Celsus obiecting to the Church the want of feasts is answered by Origen Festum is facere officium id est a feast is to doe a duty proueth it out of the fourth of the Galat that daies are not to be kept excepting the Lordes day Easter and Pentecost what then is become of the multitude of the Popish festiuall daies wherewith the Church is grieuously burdened concerning this point Erasmus writeth thus vpon Matthew 11. cap. Aetas Hieronimi praeter diem dominicum p●● ifsima noverat festa In Hierom his time there vvas very fevve festiuall daies besides the Lords day And in the tripartite history in the ninth booke the thirtie eight chapter I finde these wordes Mens fuit Apostolorum non de diebus sancire festivitatem sed conversationē rectam Dei praedicare culturam It vvas not the Apostles meaning to giue lavves concerning festiuall daies but to preach a holy conversation and the worship of God To leaue this practise and come to the sixt difference namely of fasting I finde likewise that the Church left it free and imposed no necessity vpon men to obserue the Lent fast Quidam saith Eusebius putant vno tantum die observari debere ieiunium alii duobus Lib. 5. cap. 24 alij vero pluribus nonnulli etiam quadraginta ita vt horas diurnas nocturnasque computantes diem statuant some thought they ought to fast one day some two daies some more some fourtie daies and counting the houres of the day and night make vp the daye Also Ieiunii dissolentia fidei vnitatem commendat The diuersitie of fasting commendeth the vnitie of faith To Eusebius agreeth Socrates saying in ipsis ieiunijs aliter apud alios obseruari inuenimus Romani enim tres ante Pascha septimanas ieiunant tota Hellas Alexandria quoque sex septimanas antè ieiunant We finde difference in the obseruation of fasts themselues the Romās fast three weekes before Easter all Greece and Alexandria 6. weekes Memorable is the practise of Spirid in the same hist 1. lib. 12. cap. who said that omnia munda mūdis al things are clean to the cleane therefore in quadragessima edebat carnes porcinas In lent he fed vpō bacon Lastly good is the aduise of Nazi in his oration of Baptisme Christus quadraginta dies ieiunavit nos nostris viribus men suremus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fasted forty daies let vs measure it according to our ability Out of all these testimonies it is apparent to all men that there was no vniformity in fasting and therefore the Papists are degenerate in this point also frō the primitiue Church because they impose a necessity of abstinence from flesh permitting fish for as we may reade in the places before cited some vsed to feed on flesh in the time of lent Many moe differences as namely the libertie of ministers in marriage the reading of the scriptures c. might I haue stood vpō but for breuity sake hoping that these differences here recited will satisfy a Christian I leaue them and say with our Sauiour Christ It was