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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	aaron_n	according_a	word_n	91	3	3.6534	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56667	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 transubstatiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, Simon, 1626-1707.	1688 (1688)	Wing P804; ESTC R13660	210,156	252

reason but grants it and finds out such an expedient as would be counted ridiculous in the Roman Church where this of the Sacraments breaking the Fast is not believed which is to be present and to take the Sacrament and reserve it to be eaten at night By receiving the Lords Body Accepto corpore Dominico reservato ucrumque salvum est participatio Sacrificii executio officii says he and reserving it both is salved both the partaking of the Sacrifice i. e. of the Eucharist given at three a Clock and the execution of their duty he 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 visibile 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 Isidere Peleusiota (u) Lib. 1. Epist 431. ad Pallad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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

Tho' the Body of Christ in the Sacrament has all its Quantity and Colour and other sensible Qualities yet as it is in the Sacrament it is neither there visibly nor quantitatively * Quantum ad situm extensionem ejus ad locum as to its situs and extension unto Place 4. Tho' the Body of Christ be in it self greater than a Consecrated Host yet according to the Esse Being it has there it is whole in that Host nor only whole in the whole consecrated Host but also whole in every part thereof 5. If those Accidents of the Consecrated Host be corrupted and it should happen that of them Worms or any other Animal be generated there is a great Miracle in their Generation For either the Materia prima is created anew out of which the substantial Form of those Animals is produced as many Divines now think or according to S. Thomas which seems to be a greater Miracle The Quantity that was of the Consecrated Host supplies the place of the Materia prima and in it is produced the substantial Form of those Animals which are generated from thence 6. The very Conversion of Bread and Wine into the Body and Blood of Christ which is properly called by Divines Transubstantiation is a great Miracle for such a Transmutation is found in no other thing and is besides all the Order and Course of Nature and can be made by no Created Power but by God's Omnipotency alone 7. The Manner by which such Transubstantiation is made is not without a Miracle for it is made by the Words of Consecration pronounced rightly and as it ought by a Priest Therefore as naturally supposing the last disposition in Matter to produce the Form of Fire the Form of Fire is infallibly produced in that Matter So the Words of Consecration being pronounced by the Priest Christ himself is infallibly in that Consecrated Host 8. After Consecration the whole Substance of Bread and Wine ceasing to be yet their Accidents do not cease but remain Neither do they remain inhering in any other Subject but per se existunt exist by themselves which is truly besides and above the Nature of Accidents whose esse as the Schools say is inesse because they can neither be produced nor remain naturally without a Subject 9. Lastly Those Accidents of the Consecrated Host tho' without the Substance of Bread and Wine yet have the same natural Virtue which Bread and Wine had before Consecration viz. the Virtue of nourishing encreasing and strengthning the Body of the Person that receives it when yet Nutrition is made by conversion of the Substance of the Food into the Substance of the Living Creature By reason of which Miracles he says the Church sings thus in the Hymn for Corpus-Christi day Quod non capis Quod non vides Animosa firmat fides praeter rerum ordinem Etsi sensus deficit Ad firmandum cor sincerum Sola fides sufficit Praestat fides supplementum sensuum defectui That is What never yet was understood Nor ever seen by any Creature A confident Belief makes good Tho' cross to all the Laws of Nature Tho' Sense will not be brought t' allow it A Heart sincere may be secure And waving all its Scruples sure Since Faith alone 's enough to do it For Faith supplies the Senses want And makes good Measure where that 's scant As for the Fathers they are so far from consenting to this heap of Miracles in the Eucharist that we have reason to think as to some of them they never entred into their thoughts nor never troubled themselves about them and for the most of them tho' they are direct Consequences of Transubstantiation yet they are opposed and contradicted by the Fathers as shall be shewn in Particulars afterwards Here it shall suffice to say in general That the Fathers give us this as a Character of the old Hereticks to urge God's Omnipotency to countenance and give a colour to their Figments and absurd Opinions Thus Gr. Nazianzen says of the Apollinarians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 51. That being pressed with these Reasonings they fly to this That to God it is possible And Tertullian when Praxeas also urged God's Omnipotency gives this excellent † Contr. Praxeam c. 10. Si tam abruptè in praesumptionibus nostris hâc sententiâ utamur quidvis de Deo confingere poterimus quasi fecerit quia facere potuerit Non autem quia omnia potest facere ideo credendum est illum fecisse etiam quod non fecerit sed an fecerit requirendum Answer to him If we may so abruptly use this Sentence viz. That to God all things are easie in our Presumptions we may then feign any thing we please of God as if he had done a thing because he was able to do it But because God can do all things we are not to believe he has done that which he has not done but we are to inquire whether he has done it or no. Thus Gr. Nyssen * Gr. Nyssen in Hexaemeron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asserts That the Will of God is the Measure of his Power And Clemens of Alexandria † Stromat l. 4. propè finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God who is Omnipotent will effect nothing that is absurd And Origen ‖ L. 5. contr Cel● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we say That God can do all things we know how to understand all things not of such things as cannot exist and are unintelligible Obj. If any object That the Fathers often bring in Instances of Gods miraculous Power as St. Ambrose does in the Red Sea and the River Jordan and in the miraculous Conception of our Saviour c. to create Faith in Men as to the great Change that is wrought in the Eucharist Ans I answer True indeed But then it is to be remembred what shall hereafter be more fully declared that the Change there is not terminated upon the Substance of the Elements nor is God's Power shewn upon them to alter their Nature from what they were before so as to destroy them but it is an addition of Grace to their Nature and an advancement of them to produce wonderful Effects upon us in the use of them So that now the Element of Water in Baptism is no more a common thing but is employed by God to wash away our Sins to cleanse our Souls and to regenerate and renew us And in the Eucharist the Bread and Wine which in themselves are the Food of our Bodies are advanced to be a Means to communicate the Body and Blood of Christ to us for the nourishing and refreshing our Souls and to make us Partakers of the saving Effects of his Death and Passion which are only Miracles of God's Grace And the Fathers urge the forementioned Miracles in Nature to assure us of these Wonders of Divine Grace And this they do not only in the case of the Eucharist