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A65779 Controversy-logicke, or, The methode to come to truth in debates of religion written by Thomas White, Gentleman. White, Thomas, 1593-1676. 1659 (1659) Wing W1816; ESTC R8954 77,289 240

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Primacy both in word and in deed If the question be of the Churches infallibility or indeficiency The Scripture will tell us that Christ promised to be with his Preachers for ever Matt. 28. That the gates of hell should not prevaile against his Church Matth. 16. That the Holy Ghost should stay with his Disciples for ever John the 14. That there should be of the Elect at the end of the world Matth. 24. Marke 13. Luke 17. That persecution should not end in the Church untill the coming of Christ Matth. 10. Nay that after the beginning of the Resurrection some shall yet remaine 1. Thess. 4. If the question be of the reall presence that is to say that our saviours body is truly in the blessed Sacrament We shall reade this is my body Matth. 26. Marke 14. This is my body which is given for you Luke 22. This is my body which shall be delivered for you 1. Cor. 11. And in the former Chapter he presseth it Is not the chalice we blesse the participation of the blood of Christ And the bread we breake is it not the participation of our lordes body What can a sincere heart that believeth the Scripture reply to this If the question be of Remission of sinnes in the Church Do we not reade the power of binding and of losing given to men Matth. 18 Of forgiving and of retaining John the 20 We reade that the Apostles received the ministery of Reconciliation the word of Reconciliation 2. Cor. 5. James 5. Confesse your sinnes one to the other Also Matth. 9. The people glorifyed God for having given unto men the power of remitting sinnes If Confirmation that is to say the giving of the Holy Ghost be in question We reade St. John Baptist testifying that he who sent him to baptize in water told him that Christ baptized in the Holy Ghost Marke 1. and John 1. But in John 3. That he who is not new-borne of water and the Holy Ghost cannot enter into the kingdome of heaven And that this was meaned of that descent of the Holy Ghost which is after Baptisme is our Saviours own declaration who in the 1. of the Acts sayth You shall be baptised in the Holy Ghost after not many days Whereof the whole story is told att length in the 2. Chapter And in the 8. the Apostles were sent to Samaria to impart there this giving of the Holy Ghost In the 11. St. Peter remembred in the saying of our saviour in the same sense And in the 15. St. Paul useth the same Ceremony to 12. Persons after they were baptised with the same reflection on Saint John Baptist As for the Sacrament of Order there are two parts in it the Mission and the outward Ceremony Both which are largely expressed in the Consecration of Aaron and of his sonnes Levitic 8. The designation and Mission Matth. 10. Marke 3. Luke 6. and againe 22. when he gave them command to consecrate the blessed Sacrament for the faithfull Luke 10. He designed the 72. Disciples Hebr. 5. The Law is established in generall As also Rom. 10. How shall they preach unlesse they be sent As for the outward Ceremony though we can not doubt but it was performed by our saviour when he sent his Apostles and Disciples Yet we have expressed also in the 20. of St. Iohn where we are told of insufflation with these wordes receive the Holy Ghost In the 13. of the Acts we are told of fasting and of imposition of hands and in is it specifyed that they who were so sent were sent by the Holy Ghost And in the 1. to Tim. 4. We have the imposition of the handes of the Presbytery by Prophecy For Matrimonies being a Sacrament We reade every where that the conjunction of Man and Wife is from God Gen. 2. He brought her to Adam 1. Cor. 11. Neither Man without woman nor woman without man in our Lord Matth. 19. And Marke 10. What God hath coonjoyned let not man separate Nature giveth to all cultiuated Nations to do this with an outward ceremony and therefore surely among those who hold it a speciall action of God it is most fit to be performed by the minister of God Now that sanctification is due to it We reade 1. Cor. 7. The unbelieving man is sanctifyed by the faithfull woman and the unbelieving woman by the faithfull man to wit in their common operation otherwise your children would be uncleane whereas now they are holy Of extreme Unction there is not so frequent mention But most manifest and undenyably obvious We are told in the 6. of St. Marke that the Apostles annointed the sicke with oyle and cured them Ja. 5. Is any man sicke among you Lett him bring in the Priests of the Church and lett them pray over him annointing him with oyle in the name of our lord And the prayer of faith shall save the sicke man and our lord will ease him and if he be in sinne his sinnes shall be forgiven him I doubt not but if what I have already alledged out of Scripture do light into an even soule not byassed by interest or prejudice to the contrary party It will be sufficient to satisfy him fully that the out side and letter of Scripture is clearely on the side of antiquity and of the Catholike Church Yet I can not leave this subject till I have mentioned one point more because it is so much vaunted by our Adversaries though with very litle reason The Catholike Church administreth the holy Eucharist sometimes in one kinde some times in both Protestants alwayes in both kindes The question ariseth which of these practices is favoured by Scripture It is evident that the Scripture speaketh sometimes of receiving both the bread and the cuppe But much oftener of one alone Jo. 6. This is a bread coming downe from heaven that whosoever eateth of it may not dye I am the bread of life which descended from heaven If any one eate of this bread he shall live for ever He that eateth this bread shall live for ever Luke the last he tooke bread and blessed and brake it and gave it to them and their eyes were opened and they knew him and he vanished out of their sight Acts 2. And they were persevering in the doctrine of the Apostles and the communion of breaking of bread and prayer Acts 20. When they were assembled to breake bread So that if we distinguish betweene the time of giving the communion and the time of the Priestes consecration in which the Catholike Church observeth inviolably the doing it in both kindes we shall finde more places in Scripture for communicating in one kinde then for doing it in both But what shall we say to this speech of St. Paul 1. Cor. 11. Therefore whosoever shall eate this bread Or drink this cuppe unworthily he shall be guilty of the body and bloud of our saviour what meaneth this Or but that some even then tooke the one without the oher Else