Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	appoint_v	church_n	time_n	2,525	5	3.6539	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19216	The humble and vnfained confessio[n] of the belefe of certain poore banished men grounded vpon the holy scriptures of God, and vpo[n] the articles of that vndefiled and onlye vndoubted true Christian faith, which the holy Catholicke (that is to say vniuersal) Churche of Christ professeth. Specially concerning, not only the worde of God, and the ministerye of the same: but also the church and sacramentes therof. Which we send moost humbly vnto the Lordes of Engla[n]d, and al the commons of the same. ... Lorde increase our faith.; Humble and unfained confession of the belefe of certain poore banished men.	Ponet, John, 1516?-1556, attributed name.	1554 (1554)	STC 5630; ESTC S111154	26,257	72

prescribed order rule And so that thys holy sacrament be accordynge to the practise of his blessed institution both ministred and receiued to gether The election and appoyntmēt of the time thereof is referred and left to y e godly discression of Christes Church For y e Apostle saith Quotiescumque c. As oft as ye eate this breade and drynke of this cu●pe ye shal shew the Lordes death vntil he come Neuerthelesse omitted it may not be nor left vndone but vsed in due time accordingly and in suche sorte as is appointed by the word of God who saith ☞ Take ye eate ye drincke ye al of it Do this in the remembraunce of me And by his Apostle he hath geuen this ordre that we whiche mynde to be partakers of this holy Communion shall haue no contencion nor strife amōg our selues but refourme our abuses commynge here vnto not onely together but also after a better sort rather then after such euil wyse as we happlye heretofore haue done One to tarye for another without disdayne and afore we eate of this bread and drinke of thys cuppe to proue try and examine our selues our myndes and consciences our wordes and dedes callynge oure whole lyfe and conuersation earnestly to remembraunce lamentyng and confessyng our sinnes vnto God callyng vpon him for mercy conuerting vs whollye vnto him knittynge our selues together in the vnitie of fayth and godly loue and so to come to the holy Sacrament Where first the minister takyng the bread geuyng thankes breaking it ought by the Lords ensample to deliuer it vnto other willynge theim also to take and eate it in remembraunce of the Lorde whose wordes also he ought to repete accordingly And likewise takyng the cup to geue thanckes and to deliuer it to the communicantes willyng them al to drinke therof in remembraunce of the Lorde This is nowe the ordre appointed to be obserued at the ministration of this holy sacrament which the scripture calleth ☞ the Supper of the ●ord the Communion or felowship of the body and bloud of Christ. Cōcerning the which if the Lorde had authoritie to make a lawe or to set an ordre for the due ministration and vse thereof Then we also that be his subiectes ar boūd to obserue the same and nether to ad ought therto cōtrary vnto it nether to minish or take away frō it ani thinge that he hath wylled vs to vse Or els we playnly disapoynt our selues of the ryghte title and possession of such comfortable commodities as we by vertue of this heauenlye couenaunt and bargayne shoulde elece be sure of For as this is a special gift appointed by the last wyl and testamēt of our Sauior Christ who in the true ministration of this his holye sacrament by the operacion of this blessed spirite hath promised to make iust deliueraunce of the thing promysed So is it by him condicioned afore hand that we shal duly receiue and vse the same and not to eate of the breade or drincke of the cup of the Lord vnworthely to our owne damnation In Ciuile causes the like order taketh place Where a leace is made it must not only be signed sealed deliuered but also receiued and the partie put in possession Not deliuered I say by euery man but only by hym or his deputie that hath authority to make or geue the leace neither maye euery man receiue and ēnioye it saue only he to whom it is made or geuē or that hath ryght thereto Agayne a leace cōmonly is not made wythout condicions whych if they be broken doth not y e farmer thē forfeit his leace And what meane we els by thys but euen to shew that it is an horrible thing farre out of order that whyle the Lord in this hys holy Sacramēt offreth vs so large a couenaūt of mercy we shal thincke scorne to kepe the condicions therof and the rules that he hath prescribed vnto vs No man doubtles no not in Ciuile matters would be so serued wher like as it is no bargaine til both parties be agreed so cōmeth it to no perfect effecte neither can it stand vnlesse the duties cōdicions promises be kept Neuertheles this thing shal appeare muche more euident if we compare the practise of these present miserable dayes ▪ to the order of the ●ord and his Apostles in the primitiue church lay the one agaynst the other As for the perfourmaūce of the condicions on hys party ther is no doubt For wher as he couenanteth with vs in thys holy Sacrament so to feede nourish cōfort our consciences that he wyl euen seale vs vnto him selfe set hys marke vpō vs and take vs for hys own He certif●eth vs assuredly that vpon such condicions as we also vpon our allegiaunce are boūd to kepe whych we must either do or els become vnworthy Receauers to our damnatiō we haue felowship with him and are partakers of the same eternall lyfe that he hym selfe hath purchased for vs in hys body and bloud But how now How kepe we our touche with him By his order there should be no ●cisme nor discencion among vs about this matter And yet Lord what a busines is ther about the defence of a new found transubstancia●ion to proue y t bread is not bread and that after the recityng of a fewe wordes of the Lord ther remayneth the substaunce neither of breade nor wyne And what a doo is ther about the maner of Christes presence in the Sacrament Lord what tossing turnyng what detorting and wrestinge of the Scriptures is there to proue the carnal natural presence of Christes flesh and bloude yea that in the fourme of bread ther is contained the only natural substāce of Christ God and man flesh bloud bone to the vtter confounding of the two natures in Christ though both the circūstāce of Christes action the propertyes of hys humaniti the nature of a Sacramēt the Articles of y e Christian faith the euident testimonies aswell of the scripture as of those that are estemed the best and moost worthye auncient wryters declare the contrary Men should refourme al abuses about thys mater and come to it in a better sorte then they haue done And do they not wilfully kepe maintai● theyr abuses styl Yea are they not eueri dai in their doings wors wors ▪ Men shoulde come to the Sacrament together and the wole godly assemble to cōmunicate as brothers sisters in y e Lord. But Alas thei make a massing matter of it where on man alone taketh vpon hym to receyue y e thinge that the whole congregacion ought to be partakers of where one shoulde rather tarye for another then that any disorder shuld be committed about so worthy a Sacrament Men ought fyrst to proue and eramen wel theyr consciences to cal thēselues theyr thoughtes woordes and deede● iustly to accompt earnestly to repent them of theyr sinnes to lamēt

the loynes of our forefather Adam to whom he was promised immediatly after his offence but opened vnto the worlde whan he became incarnate So that this felowship was entred with vs in that parte whyche was properli ours In respect wherof the father of heauen through fayth operation of his holy spirit vouchsafe to make vs partakers of that whiche was properly his namely the breade that came downe from heauen which is lyfe it self optained by Christes death whereby his merites are become ours So that then was this felloweship fully ioyned whan the heauenly mariage betwene our nature and his was made in the vnitie of persone in him not by cōfusiū of substance no more thē ether his deuine or humayn nature is confounded thoughe he be both very God and very man Thus thorow faith wherunto this heauenly matter is offered and by the workyng of the holy gost we haue our felowship with euerlastynge life in his body and bloud which he tooke of vs and which now sitteth in glory wher also our soule is present through faith so that we be one with him The fruitful knowledge and vnderstandyng of this heauenly mistery is euidently setfurth to the eyes of faith ▪ not onely by the fyrst institution and practise of y e Lordes holy Supper but also by his most comfortable wordes afore in the Gospel where he sayth it is God the father that doth graūt vs his true bread namely his owne sōne which came downe from heauen and geueth life vnto the world For he only deserued that the father should geue vs agayne this lyfe that was loste And like as the sonne sayth that the father should geue vs the breade that came from heauen that is to saye his owne sonne whō he also calleth lyfe because he is the life it selfe Euen so the sōne saith that the bread which he wold geue shuld be his flesh which he would geue and offre to the father for the lyfe of the worlde Namely that the worlde by his death myght haue that lyfe whyche he sayde the father woulde geue and that is euen the very true breade that came downe from heauen So y t in the Gospel the sōne touchynge his deuinitie which came from heauen is called bread And like wyse his vmanitie whiche he offered vp vpon the crosse he calleth bread Thus through faythe we haue the perfourmaunce of that whiche was promised namely of y e deuine nature which is life after a more aboundaūt sort then it was lost in Adam So that this is and may wel be called a verye felowship and so in dede both Saynt Iohn and S. Paule termeth it The worthy Sacrament of the body and bloude of the Lorde was instituted only by himselfe in the Parler wher thei did eate the Easter lambe the same night wherin he was betraied And as cōcernyng the maner how the Lord and thei that receiued it with him did vse it Howe he also himselfe willed others his deputies and ministers of his congregation and church to do the same for whom like wyse for what intent and purpose he did institute ordayne it it is sufficientlye mencioned by the thre Euangelistes and by the Apostle Paule Touching the which we must consider that forasmuch as Christ did institute this to be a Sacramente and taughte by his most worthy worde and practife a ce●taine ordre in the ministration therof Therfore as the thynges therein contained ought Sacramentally to be vnderstand without anye absurditie or interruptynge either of the action or mistery So if the ordre and fourme by him prescribed and commaunded to be vsed by suche as are appoynted for the ministratiō therof be omitted Then is that no Sacrament of his For Sacramentes are as substancial couenauntes agremētes whose nature is to declare vnto vs some righte title priuiledge or gifte that we haue or shal receiue thereby whether thei be grounded vpon a commen custome or commaūded to be obserued by such as haue authoritie to make a lawe or ordinaunce for the same For whi should the ordre prescribed in this holy Sacramēt be worse kept or lesse obserued then was the rule that God appoynted in the Sacramentes of the olde lawe Their sacramentes had orders which wer kept and whi should not the rules of our Sacramentes be obserued likewyse Circumcision had a prescribed day what persons should be Circumcised and what part of the fleshe shoulde be cutte away c. The Lorde callinge it both his couenaunt and the token of his couenaunt The celebration of Easter had like wise of the Lorde a time appointed in the which euery houshold hauynge a lambe or a kydde of one year olde being a Male without blemishe should slaye him And not onely take strike the bloude of him vpon the two syde postes and on the vpper doorepost of the house but also eate the lambe or kydde the same nyght with vnleauened bread and with sower herbes nether rawe nor sodden in water but rosted at the fyre the head the feete and purtenaunce together with theyr loynes gyrded shooes on theyr feete sta●es in theyr handes and to eate it in haist nothing remainyng ouer vntyll the mornyng The scripture callynge it the Passouer and the sacrifice of the Lordes Passoeuer And diligently is this to be noted Namely that lyke as y e fathers in olde time did faythfully obserue and kepe the sayde rules nether omyttyng any of them nor minishyng theim nether addyng ought vnto thē that the Lord himself had not appoynted Euen so albeit that the cuttynge awaye of the fores●ynne of the fleshe in Circumcision had the name of the Lordes couenaunt and though the other sacramēt was called the passeouer of the Lorde Yet were they neuer the lesse without any strife brawlyng or contention about the names obediently and thākfulli in godli quietnes vsed obserued The Sacrament of Baptisme also hath his ceremonies and rule appointed of the Lorde as to putte water vpō the childe or to dy●p● him in water to pronoūce him baptised in the name of ●he father the sonne and the holye gost c. The scripture namynge it the newe byrth the baptisme of remission of sinnes the fountayne of the newe byrth c. Where as is likewise to be noted that thei do horribly abuse the Sacrament of baptisme that ether mynishe from it anye of the rules prescribed by the Lord himselfe or adde ther vnto their owne rites and supersticions whether it be salt spittle creme oyle or any such thinges as may deface the worthines of Christ. Yet hath there no suche mischaunce happened vnto this holy sacrament as ether to teach or beleue that ther is any transsubstanciatiō of the water in baptism or that it looseth the nature of water though it be appointed and turned to a very holy vse Nowe to returne agayn to our purpose The worthy Sacrament of the ●ordes body and bloud hath his