Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	let_v	pray_v	sick_a	2,056	5	9.3427	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43256	The touch-stone of the reformed gospel wherein the principal heads and tenents of the Protestant doctrine (objected against Catholicks) are briefly refuted. By the express texts of the Protestants own Bible, set forth and approved by the Church of England. With the ancient fathers judgements thereon, in confirmation of the Catholick doctrine.	Heigham, John, fl. 1639.; Kellison, Matthew, attributed name.	1676 (1676)	Wing H1370E; ESTC R216621	50,365	158

for so the unglorified Soul of man should be in two places at once which yet they deny even to the glorified body of Jesus Christ Not the second for so Christ should be in two places at once whom yet they say the Heavens must contain till the day of Judgement Act. 3. ¶ See the ancient Fathers that affirm the same S. Ignat. in ●p ad Smyr S. Justin Apol. 2. ad Antoninum S. Cyprian ser 4. de lapsis S. Ambr. l. 4. de Sacram. saith It is bread before the words of the Sacrament but after c. of bread it is made the flesh of Christ S. Remigius saith The flesh which the Word of God took in the Virgins womb and the bread consecrated in the Church are one Body XL. That we ought to receive under both kinds and that one alone sufficeth not COntrary to the expresse words of their own Bible John 6.51 If any man eat of this bread he shall live for ever and the bread which I will give is my flesh Here everlasting life is promised by our Lord himself to him that eats of this bread onely Therefore one kinde doth suffice Luke 24.30.8.35 Christ at Emaus communicated to his Disciples under one kinde Both S. Augustine and Theophilact expound this place of the B. Sacrament in the same sence lib. de consens Evang cap. 35. S. Chrysost hom 17. operis imperfecti S. Thomas of Aquin and many others But they will alleadge to the contrary that of S. John Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you The answer hereto is very easie which is that the conjunction and is there taken disjunctively instead of or as is learnedly observed by Doctour Kellison in his reply to M. Sutcliff p. 189. Again Christ in those words teacheth us the precept and not the manner of the precept that is to say he commands us to receive his body and his bloud without determining whether under one kinde or under both as the Counsel of Trent declareth For he that said Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you hath also said If any one eat of this bread he shall live for ever And he that said He that eateth my flesh and drinketh my bloud hath life everlasting hath also said The bread which I will give is my flesh for the life of the World He that said Who so eateth my flesh and drinketh my bloud dwelleth in me and I in him hath likewise said He that eateth this bread shall live for ever Therefore one alone doth suffice See more Acts 2.42 They further hold XLI That there is not in the Church a true and proper Sacrifice and that the Mass is not a Sacrifice COntrary to the express words of their own Bible Mac. 1.11 From the rising of the sun even to the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered to my Name and a pure offering But this Sacrifice or pure Offering cannot be understood of Christ upon the Cross as they would have it which was offered onely once and in one place and then also not among the Gentiles nor yet can be ever iterated therefore neither is nor can be other than the dayly Sacrifice of the Mass Psal 110. we 109. 4. The Lord hath sworn and will not repent Thou art a Priest for ever after the order of Melchisedech But Melchisedechs Sacrifice was made in bread and wine therefore it must either be granted that our Saviour doth now sacrifice yea and ever shall in bread and wine above in Heaven which were absurd to say or else that this is meant of the sacrifice of the Mass whereon the Eternity of his Priest-hood doth depend on earth Nor can this be in a spiritual sort onely for that would not make him a Priest of any certain order as Melchisedech was Luke 22.19 This is my body which is given for you Which words do plainly prove not onely that Christs body is truly present but withal so present as that it is given offered and sacrificed for us For Christ saith not which is given to you broken to you or shed to you but for you Which clearly sheweth it to be a sacrifice it being evident that one would never say of the Sacrament in the quality of a Sacrament that it is given for man but to man that is to say that a man receiveth it and contrarywise of a Sacrifice that it is offered not to man but for man See more Heb. 7.15 16 17. Heb. 8.1.3 He. 9.11 ¶ The Fathers that affirm the same are S. Clement Apost cont lib. 6. cap. 23. who called it A reasonable unbloudy and mistycal Sacrifice S. Aug. A singular or most excellent sacrifice lib. 1. cont advers leg and Prophet cap. 18.19 S. Chrysost hom in Psal 95. The mystical table a pure and unbloudy host a heavenly and most reverend Sacrifice Isichius in Levit. cap. 4. saith that Christ preventing his enemies first sacrificed himself in his mystical supper and afterwards on the Cross S. Greg. Nissen orat 4. de Resurrectione proving that our Saviour gave his body and bloud in sacrifice for us in his last supper saith excellently That a man cannot eat the sheep unless the slaughter go before and yet averreth this to have been done by Christ in his last supper XLII That Sacramental Vnction is not to be used to the sick COntrary to the express words of their own Bible James 5.14 Is any sick among you Let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Hardly is there any Sacrament whereof the matter the minister and the effect are more expresly specified in all the Scripture then of this The form is the prayer Let them pray over him The matter the oyl Anointing him with oyl The Minister a Priest or Elder of the Church Let him call for the Elders of the Church The primary effect is the forgiveness of sins and the secondary the easing of the sick in body saying And the Lord shall raise him up and if he have committed sins they shall be forgiven him Therefore Sacramental Unction is to be used to the sick Mark 6.13 And they anointed with oyl many that were sick and healed them Where it is clear that the Apostles themselves put in practice this holy Unction Which Beza confesseth in his Annotations saying that it was a Symbole of admirable supernatural virtue And had he not reason so to say For oyl of it self could not be naturally the Antidote of all diseases and albeit it were yet the Apostles were not sent to practise Phisick but to preach the Gospel