Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	aaron_n	abraham_n	bread_n	24	3	6.5293	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56588	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstantiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, John, 1632-1695.	1688 (1688)	Wing P729; ESTC R13660	208,840	234

means of fasting till Evening according to their Vow and eating the Sacrament then and not before But to proceed with our Testimonies Hesychius (o) In Levit. l. 2. c. 8. Propterea carnes cum panibus comedi praecipiens ut nos intelligeremus illud ab eo mysterium dici quod simul panis caro est sicut Corpus Christi panis vivi qui de Coelo descendit God therefore commanded Flesh to be eaten with Bread that we might understand that that mystery viz. the Eucharist was spoken of by him which is both Bread and Flesh as the Body of Christ the living Bread that descended from Heaven It can be only Bread and Flesh in our way for in that of Transubstantiation it is only Flesh and no Bread. S. Austin (p) Lib. cont Donatist c. 6. De ipso pane de ipsa Dominica manu Judas Partem Petrus accepit tamen quae Societas quae consonantia quae pars Petri cum Juda Of the very Bread Judas and Peter both took a part and yet what Society what agreement what part has Peter with Judas Again (q) Id Tract in Joan. 26. Patres manducaverunt spiritualem utique eandem escam nam corporalem alteram quia illi Manna nos aliud omnes eundem potum spiritualem biberunt aliud illi aliud nos sed specie visibili quidem tamen hoc idem significante virtute spirituali The Fathers did eat the same spiritual meat with us but the corporal was different they did eat Manna we another thing he means Bread and they all drank the same spiritual drink they one thing we another another as to the visible substance but in spiritual virtue signifying the same thing And again elsewhere (r) Id. Tract 45. in Joan. Videte ergo fide manente signa variata Ibi Petra Christus nobis Christus quod in Altari ponitur illi pro magno Sacramento ejusdem Christi biberunt aquam profluentem de Petra nos quid bibamus norunt fideles Si speciem visibilem intendas aliud est si intelligibilem significationem eundem potum spiritualem biberunt Behold while Faith remains the same the signs are varied There in the Wilderness the Rock was Christ to us that which is placed on the Altar viz. Bread is Christ And they drank the Water that flowed from the Rock for a great Sacrament of the same Christ what we drink the faithful know viz. Wine if you regard the visible substance it is another thing if the spiritual signification they drank the same spiritual drink Again in another place (s) Tract 26. in Joan. Nam nos hodie accepimus visibilem cibum sed aliud est Sacramentum aliud est virtus Sacramenti We have received to day the visible food but the Sacrament is one thing and the virtue of the Sacrament is another That which he calls here cibus visibilis the visible food a little after S. Austin calls it visible Sacramentum a visible Sacrament where he distinguishes this again from the Virtus Sacramenti the Virtue of the Sacrament so that the visible food and the visible Sacrament with him are the same I have already produced the Testimonies vid. chap. 8. Observ 5. where the Fathers make what is distributed in the Eucharist to be without Life or sense which can be true of nothing else but of the Bread and Wine So that unless we make them distribute what they had not consecrated the Bread and Wine must remain after Consecration The same is also evidently proved from another common assertion of the Fathers that Christ offered the same oblation with Melchisedek S. Cyprian (t) Lib. 2. Epist 3. Quis magis sacerdos Dei summi quam Dominus noster Jesus Christus qui Sacrificium Deo Patri obtulit obtulit hoc idem quod Mechisedec obtulerat id est panem vinum suum scilicet corpus sanguinem Who was more a Priest of the most High God than our Lord Jesus Christ who offered a Sacrifice to God the Father and offered this same that Melchisedeck had offered that is Bread and Wine to wit his Body and Blood Which indeed the Wine and Bread was by representation but if you understand this of proper Flesh and Blood offered in the Eucharist then it is not the same oblation with that of Melchisedeck Isidore Peleusiota (u) Lib. 1. Epist 431. ad Paliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchisedeck performed his sacred Office in Bread and Wine by which he foresignified the type of the divine mysteries Eusebius (x) Lib. 5. Dem. Evang. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchisedeck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as he Melchisedeck being a Priest of the Gentiles never seems to have made use of Bodily Sacrifices but blessed Abraham only in Bread and Wine After the same manner also first our Lord and Saviour himself then all the Priests that derive from him performing in all Nations their spiritual function according to the Ecclesiastical Sanctions by Bread and Wine do express the mysteries of his Body and saving Blood Melchisedeck having foreseen these things by a divine spirit and having used before these images of future things S. Jerome (y) Epist ad Evagrium Melchisedec pane vino simplici puroque sacrificio Christi dedicaverit Sacramentum Melchisedeck by Bread and Wine which is a simple and a pure Sacrifice did dedicate Christs Sacrament S. Austin (z) Epist 95. Melchisedec prolato Sacramento coenae Dominicae novit aeternum ejus sacerdotium figurare Melchisedeck bringing forth the Sacrament of the Lords Supper i. e. Bread and Wine knew how to figure Christs Eternal Priesthood Again (a) L. 17. de civit Dei c. 17. Ex eo quod jam nusquam est Sacerdotium Sacrificium secundum ordinem Aaron ubique offertur sub sacerdote Christo quod protulit Melchisedec quando benedixit Abraham upon those words Thou art a Priest for ever c. He adds Since now there is no where any Priesthood or Sacrifice according to the Order of Aaron and that is every where offered under Christ the Priest which Melchisedeck brought forth when he blessed Abraham In many other places S. Austin says the same Arnobius (b) In Psal 109. Christus per mysterium panis vini factus est sacerdos in aeternum Christ by the mystery of Bread and Wine is made a Priest for ever S. Chrysostom (c) Comment in Psal 110. vel 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why did he say a Priest after the Order of Melchisedeck Even because of the mysteries because he also brought out Bread and Wine to Abraham Isidore of Sevil (d) In Genesin cap. 12. Non secundùm Aaron pecudum Victimas sed oblationem panis vini id est corporis sanguinis ejus Sacramentum in Sacrificium offeramus Let us not offer the

Victims of Beasts according to Aaron but let us offer in Sacrifice the oblation of Bread and Wine that is the Sacrament of Christs Body and Blood. Bede (e) Hom. de 55. in Vigil S. Jo. Bapt. Redemptor noster ideo sacerdos esse dicitur secundùm Ordinem Melchisedec quia ablatis victimis legalibus idem sacrificii genus in mysterium sui corporis sanguinis in N. Testamento offerendum instituit Our Redeemer is therefore called a Priest after the Order of Melchisedeck because taking away the legal Sacrifices he instituted the same kind of Sacrifice viz. Bread and Wine should be offered under the N. Testament for the mystery of his Body and Blood. What the Scriptures acquaint us with that after the Blessing of the Bread Christ brake it and gave it to his Disciples is also insisted on by the Fathers as done in the Eucharist in order to the distributing of it to the receivers But Bellarmine says expresly (f) L. 1. de Missa c. 27. Nostra fractio non fit ad distribuendum sed ad certum mysterium significandum That our breaking is not made for distribution but to signify a certain mystery Therefore in the Roman Church that which they give in the Sacrament to the people is whole and not broken off from any other thing Wherein they differ from the Fathers for their Eucharist was what the Apostles call breaking of Bread Act. 2.46 and the Jesuit Lorinus upon that place observes that it was the manner of the Primitive Church Lorinus in Act. 2. v. 46. Panem unum conficere atque illum consecratum in tot partes frangere quot erant communicantes sicut Christus in coena fecit to make one Loaf and when they had consecrated it to break it into so many parts as there were Communicants as Christ also did in his Supper And thus as it is 1 Cor. 10.17 There is one Bread c. and we being many are one Body for we all partake of one Bread. This Fraction tho' the Fathers express it as if it were done to the proper Body of Christ yet they mean it only of the Bread that represents it and therefore that must remain for there is nothing else to be broken When therefore S. Chrysostome (g) Hom. 24. in 1 Cor. Tom. 3. Edit Savil. p. 397. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says that upon the Cross a Bone of him was not broken but what Christ did not suffer upon the Cross that he suffers in the oblation for thy sake and suffers himself to be broken that he may fill us all This cannot be meant of any thing but what represents his Body torn and rent viz. Bread. So S. Austin (h) Epist 59. Et ad distribuendum comminuitur speaks of that upon the Lords Table which is blessed and sanctified and broke in small pieces to be distributed Which can be only Bread. And this elsewhere (i) Epist 86. Sicut frangitur in Sacramento Corporis Christi he expresses more plainly Paul says he broke Bread that night as it is broken in the Sacrament of the Body of Christ Again (k) August apud Bedam in 1 Cor. 11. Manducemus Christum vivit manducatus quia surrexit occisus nec quando manducamus partes de illo facimus quidem in Sacramento id fit norunt fideles quemadmodum manducent carnem Christi unusquisque accipit partem c. S. Austin thus exhorts Let us eat Christ he lives tho' eaten for he arose tho' slain Neither when we eat him do we make parts of him so indeed we do in the Sacrament and the faithful know how they eat the Flesh of Christ there Every one takes a part c. This is a very remarkable Testimony because of the distinction he makes between Christ's proper Body and that in the Eucharist affirming quite different things of them as this of taking and eating a part which is only true of the Bread. For as for the true Body of Christ we are informed by another Chrysologus (l) Serm. 159. Non porest Christus edi dividi Integer à credentibus sumitur integer in ore cordis recipitur Christ cannot be eaten and divided He is taken whole of Believers he is received whole in the mouth of the heart I will conclude this Chapter with the sayings of three great persons among the Fathers who positively assert what I have been proving that the Bread and Wine remain in the Eucharist S. Chrysostom (m) Hom. 83. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who says expresly When our Lord delivered the mysteries he delivered Wine S. Austin (n) De Civ Dei lib. 17. cap. 5. Manducare panem est in N. Testamento sacrificium Christianorum To eat Bread is the Sacrifice of Christians in the N. Testament Fulgentius (o) De fide ad Petrum cap. 19. Christo nunc id est tempore N. Testamenti cum Patre Spiritu Sancto cum quibus una est illi Divinitas Sacrificium panis vini in fide charitate Sancta Ecclesia Catholica per universum orbem terrae offerre non cessat Now that is in the time of the N. Testament the Holy Catholick Church throughout the whole Earth do's not cease to offer in Faith and Charity the Sacrifice of Bread and Wine to Christ with the Father and H. Spirit who have one Divinity together with him CHAP. XI The Eleventh Difference The Fathers make the Bread and Wine to be the Sacrament Sign Figure Type Antitype Image c. of Christs Body and Blood. They of the Church of Rome make either the Accidents subsisting without a Subject or the Body of Christ latent under those Accidents to be the Sacrament Sign Figure c. and not the substance of Bread and Wine which they say is abolished Therefore they have no Sacrament such as the Fathers assert I Might give in here a very large Collection out of the Fathers calling the Bread and Wine by all those names above mention'd but to avoid tediousness I shall only select some few of them enow to prove the Truth of what I have asserted under the several heads S. Ambrose (p) De iis qui initiant c. 9. Vera utique caro Christi quae crucifixa est quae sepulta est verè ergo carnis illius est Sacramentum It is the true Flesh of Christ that was buried therefore it viz. the Eucharist is truly the Sacrament of his flesh S. Austin (q) Serm. ad recen Batis Quomodo est panis corpus ejus calix vel quod habet calix sanguis ejus Ista fratres ideo dicuntur Sacramenta quia in iis aliud videtur aliud intelligitur How is the Bread his Body and the Cup or what the Cup contains his Blood These Brethren are therefore called Sacraments because in them we see one thing and understand another Again (r) In Psal 68. conc