Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	people_n	2,810	5	4.5931	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07435	A confutacion of that popishe and antichristian doctryne, whiche mainteineth ye ministracyon and receiuing of the sacrament under one kind made dialoge-wise betwene the prieste and the prentyse by Gracyous Menewe.	Menewe, Gracious.; Becon, Thomas, 1512-1567, attributed name.	1555 (1555)	STC 17821; ESTC S109986	28,308	98

dutye that we owe to our neighboure or Chrysten brother yea in thynges that seme most vile whyche thynge Chryste dyd for our example performe and fullfill The washing of the fete was a thing much vsed amōg the Iewes For in suche hotte contryes as Iury is when menne did trauayll on foote their bodies were much wearyed with heate therefore the washing of their fete when they were weari and ful of dust was no smal refreshing vnto them specially seing that in those contreyes menne were not so well shod as they are wyth vs. Els how could Chryste haue had his fete washed by the synnefull woman and wiped wyth her heares excepte he had had hys fete bare or so shod that his shoes might easely be pulled of And y t y e washing of the fete in the scripturs doth signifie any base seruice that maye be done to our neyghbour Abigael doeth testifie and witnes for when Dauid woulde haue maryed her she answered thy hande-mayde is readye to wash my lords feete and the feete of my Lordes seruauntes As though she shoulde sayed I thynke not my selfe worthye of so high honor I am rather moste ready to doe any kynde of seruyce semeth it neuer so base to mi lords seruauntes And S. Paul in his firste Epistle to Timothee when he speaketh of y e widowe that shoulde be chosen of the churche he willeth that she shoulde be such an one as is ful of good workes and hath washed the Sainctes fete Where doubtlesse S. Paul by the washyng of y e fete doeth vnderstande al maner of charitable seruice that ought to be dō to the men of God Also Chryste saith in his holy gospel when thou dost fast annoynt thy head Wherof it doth not folow y t we oughte to annoint our heades whēsoeuer we faste but because y t in Siria or Arabia y e happy they vsed much to annoint thēselfs whē thei wold be mery except whē they were in sōe heauines christ meneth y t in priuat fastīgs we shold not by omitting y e accustomable trimming of our bodyes hunte after vayne glorye or vayne prayse of the worlde But now seeinge there is no suche vse of anoynting among vs we ar not bounde in our fastyng to anoynte our selues Whyche same selfe thing must be vnderstanded of the washynge of the fete whyche ye doe so stoutly obiecte vnto vs. Agayne it cannot be called a sacrament although it signifieth and representeth in or by the elemente many Godly thynges as I haue shewed already and hath a commaundement annexed vnto it For there bee no expresse or particular wordes geuen that shoulde be added to y e element that therof might be made a sacramente or whereby a promyse of some particular gifte or grace to be obteyned is signified and betokened Finally neyther Chryst nor his Apostles dyd commaunde that the communicātes should wash eche others fete And Augustyne in a certayne Epistel ad Ianuariū doeth playnly write that certaine churches did remoue and put awaye thys ceremony leaste it should bee taken for parte of the sacrament or for baptysme and that some agayne dyd kepe stil the same Pryest Why wil ye haue the Apostles and the laye people to be of lyke dignite Were not the Apostles made priestes by our sauioure Chryst Therefore the church hath by good ryght made an other law for the communion of the laye people Prentise We knowe nothynge of thys kynde of priesthode ther is not one iote or syllable in the scriptures that the Apostles were made priestes The scriptures of y e new testament vse no such names Yf they were pryestes they wer so eyther after the order of Melchisedech thē must they haue ben priestes for euer or after the order of Aarō then must they haue offered bloody sacrifices as lambes calues bullockes and hefkers or els after the order of Baal as thei be all that robbing the Chrystyan congregation of that most worthy name geuen in the scriptures to all christians doe chalenge it to them selues alone But let them by the priestes vnderstand the ministers of y e church Priest So they doe I warraunte you Prentyse Nowe then tell me master person why do ye minister the sacramente vnder one kynd only vnto your priestes when they sayinge not masse theyr selues chaunce to come to the communyō sith that Chryste did minister vnder both kindes to the Apostles geuyng them no lesse than he tooke for hymselfe Agayne if Chryste dyd only geue the sacramente to pryestes as they call them why dare ye then geue parte to the laye and commen people sythe Chryst dyd not communicate with them Besydes thys there wer no wemen at the communion wyth Chryste excepte ye wyll haue thē to be priestes also Why dooe ye then geue the sacramente vnto them sythe that CHRISTE dyd geue it only to menne But ye that reason so substanciallye of the sacramente or communyon of Chryste kepte wyth hys Apostles what shal ye aunswere to the Apostle Paule who wrytynge to the vnyuersall churche of Corinthus commaundeth both kindes to be geuen not to the ministers onely but to the whole people Pryest Ye can not denye but that there is mencyon made of the communion of the lay people in the decrees canons and ecclesiasticall historyes Prentyse I graunt that but ye are greatlye deceaued if by the Communion of the laye people ye doe vnderstand the receauing vnder one kinde for there both kyndes were geuen On lye it was called the communyon of the laye people because that sōe of the clergye beyng through their own faute fallen from theyr ministrie and offyce dyd no more communicate among the clergye or ministers but among the laie and cōmon people Priest The more I trow I reason with you the worse I shal find you Did not Christe I pray you minister the sacrament vnder one kinde to his disciples whē he wēte to Emaus For there as it is sayed they knewe him by the breakyng of bread Therfore ye doe not well that of one only action of Chryst goe aboute to establyshe a doctrine and make a commaundement Besides that al the whole church is on our side which holi mother the church being moued with many causes did ordaine that the sacramente should be ministred vnto the laye people vnder one kynde The first cause whiche moued our mother the holy churche to minister the sacrament vnder one kīd is lest if the cup should be generally ministred any sh̄ould be shed or spilled The seconde is thys if 〈◊〉 should be reserued for the 〈…〉 the bread is it would waxe sowre and not bee able to be drunken Thirdly there be many that canne not away with drinking of wyne therefore seeyng that they can take but one parte if both were so necessarye as ye saye they woulde thinke that thei hadde not communicated truly nor receaued the whole sacrament

thys realme euer since y e true reformacion of the churche of all maner of thinges that are necessary for the sustenaunce of man so that both victuals and other necessary things might haue been good cheape if it had not been for these caterpillers whyche would rather suffer theyr corne to be eaten with vermine and theyr cattel to dye of the rote or sende both corne cattel ouer into straunge contreyes than let theyr poore neyghboures to haue any thyng at theyr hands for a reasonable pryce Thys hath made this derth and nothing els Howbeit I doe not denye but that it is a plage of god that thus in the middest of plenty we suffer suche penurie and scarcenesse but whervnto shall we impute it but to our rebellyous heartes and diuelish̄e stubburnesse that wold in no wise receaue Gods worde whē it was so plenteously offered vnto vs but kycked agaynst it hauynge lieffer to fede stil of the coddes huskes wyth the swyne than to eate deintye meates in our fathers house What abomynable Idolatrye not wythstandyng the shynyng lighte of the gospel was styll committed by such as ye ar in many dark corners of thys realme And wheras ye say that al the chiefe authours of our relygyon bee come to an yll ende recknyng a great many of honorable persons whych beyng fauourers of the trueth haue gone to wrake here in thys worlde what maketh that for youre purpose Myght I not wyth the same reason diffame the gospel of Chryst yea and all the scriptures of God also To what ende I praye you came all the Prophetes of God Some of thē wer stoned to death some sawen in two wyth a woodē sawe some had tente nayles driuē throughe bothe theyr temples And Iohn the Baptyst the forerūner of Chryste was he not beheaded Chryste hymselfe who is the ende of all Prophetes was putte to a moste shamefull death beeyng hanged on a crosse betwyxt twoo theues None of all hys holy Apostles dyd escape the cruell tyrannye of thys worlde that in the meane season I shoulde speake nothynge of so many thousande Martyrs whose bloode was moste cruellye shedde Shall we therfore saye that the gospel and the scriptures of god are vntrue God forbidde Priest Truly yonge man I am sorye for you I am affrayde that I shall bee fayne to put you vp to my Lorde then are ye vndone Prentyse Dooe as ye shall thynke beste Fare ye well master person God open youre hearte Be ashamed of your doings ye Papystes Eph. 5. ● Tim. 5. The manglyng of y e sacramente is an inuencyon of mē and therefore a work of darkenes The marke that the papistes shot at in thys manglynge of the sacrament The cōtēts of thys boke 1. Cor. 1● ▪ Ambro. in 1. Cor. 11. What is to receaue vnworthely The fautes that are in the ministration of the sacramēt which is vsed nowe a dayes No man hauing good conscyence ought to agree or sēe to agree to the vngodlynesse of y e papystes Cipria ad Pompeïū 1. Cor. 11. Math. 26. Mark 14. Luke 22. 1. Cor. 11. The Papystes doe robbe the cōgregaciō of half the sacrament The Papistes vngodly communion is an apyshe counterfeityng of Christes sacramente Sacrilegeously y t is to say with robbing of gods glory The firste obiection of the papistes which they make to maintayne their vngodly manglyng of y e sacrament An answer to y e firste obiectony We oughte not for taking away of heresies mangle the sacraments of god The chiefe principle in diuinite Gala. 1. The secōd obiectyon The answere to it Why the coūcel kept at Cōstāce was not obeyed of y e vniuersall churche Why counsels dyd not alwais set forth y e trueth The .3 obiection The answere to it The .4 ob The ans 1. Cor. 1● The 5. obiection The answer to it Ciprianus li. 2. episto epi. 3. cōtra Aquarios Math. 5 Deute 4. Nume 15. Roma 1. Gene. 17. Leui .10 Nadab Abiu 2. Sam. 6. Oza Ozias par 26. The .6 obiection Baptizein Ciprian The. 7. ob The. 8. ob Ans. to the ● ob Wherin cōsisteth the Christian liberte Ans. to the 7. obiec What is signified by the dypping in into y e water What is y e property nature of baptisme Ephe. 5. In times passed thei used quils to drynke out of the mistical cup Eusebius ans to the 8. obiec In y e name of Iesu Christ the names of y e 3. diuine persons ar comprehēded Ireneus contra Valētinianos li. 4. The .9 ob What is to baptise in y e name of Chryst. Thomas de Aquino Why after the scholemen the Apostls baptised in the name of Chryste Luke 22. Ans. to the 9. obiec Christes bodi in heauen is not wythout blood The .10 ob Ans. to the 10. ob Abraham Gen. 17. Isaac Marke .1 The .11 ob The .12 ob The .13 ob Ans. to the ●● obie Ans. to the 12. obiec The commaūdmēts that appertayne to y e communiō Ciprian Causes whi the communion is ministred in y e mornynge The sixte Counsel of Cōstantnople kept in Trullo Ans. to the 13. ob Iohn 13. Bernarde Where washyng of fete was vsed why it was vsed Luke 10. 1. Kin. 15. 1. Timo. 5. Math. 6. How Chrystes sayīg must be vnderstanded when he sayeth whē ye fast annoynte youre heades Washing of the fete cannot be called a sacrament Augu. ad Ianuariū Epi. cxix The. 14. ob The answere to it Mark this All Christians in the newe testament be called priests When pryestes saye no Masse thei receaue but vnder one kynde The. 15. obiection An answer to it The. 16. ob Luke 24. The .17 ob The .18 ob 〈◊〉 .19 ob The. 20. ob The .21 ob Ans. to the 16. obiec Gen. 22. Exo. 20. Ex. 3.11.12 Sinecdoche is a figure wherby when part of a thyng is named y e whole is vnderstanded sōetymes the whole beīg named parte onely is vnderstanded Ans. to the 17. obiec 3. part que 80. arti 12 Why the Pope catholyks do so sore resist y e truth Ans. to the 18. obiec Priuate masses are here called when no cōmunion is vsed Augusti Questi 1. cap interrogo uos Ans. to the 19. obiec Ans. to the 20 obiec Ans. to the 21. obiec 1. Timo. 3. Titus 1. 1. Tim. 5. Gala. 3. The counsel of Constaunce is most vnfaythfull Iohn husse Hieronymus de Praga Galasius de consecr distinct .2 cap. cōperimus The. 22. ob Ans. to it Chri. ho. 1● in .2 Epi. ad Corin. Cipri 2. li. epist. 3. epi. The .23 ob Aquarri may be called in englyshe waterlynges Ans. to it The .24 ob Answere God measureth hys crosse according to our strength 1. Cor. 11. the prophanacion of y e sacramente is the chief cause of our plages The chiefe argumente that y e pope catholikes vse nowe a daies to diffame the gospel and worde of god Answere The cause of y e scarcenes derth that is now a daies to whom it ought to be imputed Had ye not masses said in your priui chambers ye ranke papysts kept ye not Idolatry in euery dark corner But woe be to you for What the ende of Chryst of his Apostles hath been here in thys worlde