Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	aaron_n	altar_n	word_n	15	3	4.1314	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36764	A treatise, written by an author of the communion of the Church of Rome, touching transubstantiation wherein is made appear, that according to the principles of that church, this doctrine cannot be an article of faith.; Traitté d'un autheur de la communion romaine touchant la transsubstantiation. English	Dufour de Longuerue, Louis, 1652-1733.; Wake, William, 1657-1737.	1688 (1688)	Wing D2456; ESTC R229806	68,872	84

in Tertullian to prove that the Senses could not be deceived by the Example of the Eucharist where the Senses are quite deceived Origen did not believe Transubstantiation when he said in his Commentary on the 13th Chap. of S. Matth. Origen expounding these words of the Gospel what enters into the Mouth defiles not the Man c. Du Perron saith ●n this passage Christians stop your Hars as there 's nothing that 's impure of it self to him that 's polluted and incredulous but a thing is impure by reason of his impurity and incredulity so also that which is sanctifyed by the word of God and Prayer doth not sanctify by its proper nature him that uses it If it were so it would also sanctify him that eats unworthily of the Lord and none should have been weak nor sick nor should have fallen asleep by reason of so eating If all that enters into the Mouth goes into the Belly and there is cast out into the draught this food which is sanctifyed by the word of God and by Prayer goes also into the Belly and is cast out into the draught according to its material substance But according to the Prayer which has been thereunto added it becomes profitable according to the measure of Faith by causing the mind to become inlightned having regard to what is profitable And 't is not the matter of Bread but the words which have been pronounc'd upon it that avails him which eateth in such a manner as is not unworthy of the Lord and this may be said of the Body Typical or Symbolical Many things might be said also of the Word made Flesh and true nourishment the which whosoever eats shall never dye and which no wicked person can eat for could it be that he which continues wicked should eat of the Word incarnate seeing he is the Word and Bread of Life Origen it would not have been written Whosoever eateth this Bread shall live Eternally When he saith of the Bread of the Eucharist that it sanctifieth not of it self it cannot he understood of the true Body of Jesus Christ but of the Bread which remains When he saith This Bread sanctified by the invocation of God and by Prayer remains in its material being it means plainly That it remains in its former substance When he saith That this Bread as to the matter of it goes down into the Belly and is cast into the draught as the other meats This not being to be understood of Jesus Christ without Blaspheming is necessarily to be understood of the Bread. When he calls this Bread the Typical Body it shews plainly That this not being the true Body it is not Transubstantiated When having spoken of the Typical Body he after speaks of the Word made Flesh which cannot but give life to those which eat and receive him he sufficiently distinguisheth the Bread of the Eucharist from Jesus Christ the former of which may be mortal but the latter can never be so to those who receive and eat him This passage is so clear and evident that Sixtus Senensis in his Bibl. l. 6. annot 66. found no better expedient than to say That 't was probable This passage had been corrupted by the Hereticks Gennebrard and Du Perron suspected Erasmus to have ill translated it But the learned Monsieur Huet Origeniana l. 2. q. 14. nominated to be Bishop of Soissons saith It evidently appears by the Original Greek that this passage is no way changed The same Origen saith Pag. 411. Edit Huet G. L. in Tom. 32. of his Commentary on S. John that the morsel of Bread Christ gave to Judas and those he gave the Apostles saying Take Eat were of the same sort Now if the morsel given to Judas was true Bread as it is granted and if the Bread given the other Apostles was not true Bread then the one and the other were not of the same kind The same in the Seventh Homily on Leviticus saith That Jesus Christ before his Passion drank Wine but being ready to suffer he resused to drink it Origen Vbi vero tempus advenit Crucis suae accipiens inquit Calicem benedixit dedit Discipulis suis dicens Accipite Bibite ex hoc Vos inquit bibite quia non accessuri estis ad altare ipse autem tanquam accessurus ad altare dicit Amen dico vobis quia non bibam de generatione vitis hujus usque quò bibam illud novum vobiscum in Regno Patris mei Origen affirms That our Saviour in celebrating the Eucharist did not drink Wine because he was ready to approach the Altar of his Passion and that the Apostles did drink Wine because they were not yet ready to approach to the Altar of Martyrdom And that in this sense the Figure of the Old Testament was accomplished where 't was forbidden to Aaron and his Priests to drink Wine when they were about to approach to the Altar All this Discourse is false if Jesus Christ spake not these words of true Wine I will not drink c. and if what the Apostles drank was not true Wine Let us see now what St. Cyprian saith Cyprian The Sacrifice of the Lord recommends to us Vnity for when Jesus Christ called his Body the Bread which is made of several Grains he recommended the Vnity of Christian People and when he called his Blood the Wine made of several Grains and Grapes he represented one Flock united by the Band of Charity Now these words where Jesus Christ called the Bread his Body and the Wine his Blood is as if he had said of the Bread This is my Body and of the Wine This is my Blood. And if hereunto we add the words of the Jesuite Salmeron who said Tom. 9.1 Tract 2. Tract 16. If Jesus Christ had said This Bread is my Body and this Wine is my Blood it would have obliged us to have understood these words in a figurative sense because the Bread cannot be a humane Body nor the Wine Blood but in a figurative Sense Bellarmine saith the same If Jesus Christ had said De Euch. l. 1 c. 1. This Bread is my Body this proposition must be understood in a figurative Sense otherwise the Expression would be absurd and impossible Now as we see S. Cyprian saith that Jesus Christ said of the Bread That 't is his Body and of the Win That 't was his Blood it must be concluded therefore that Jesus Christ said of the Breud and Wine That they were his Body and Blood that is to say That the Bread and Wine were his Body and Blood in Figure both the one and the other being represented and signified by the Bread and Wine And therefore in his Epistle to Cecilius where at large he proves the Wine must be mingled with Water he saith If there be no Wine in the Cup the Blood of Jesus Gorist cannot be represented to us because 't is the Wine that

words it appears S. Ambrose distinguishes three sorts of Bread which Jesus Christ gave to these Princes the first is that which he gave in multiplying the five and seven Loaves John 6. and Matth. 15. the second is the Bread which the Priest consecrates at Mass the third is that of which it is said I am the Bread of Life which is Jesus Christ himself Ambrose As then the second is not the first so neither is the second the third The Consecrated Bread is another thing than Jesus Christ the Bread of Life and by consequence there is in the Sacrament a Bread distinct from Jesus Christ the Heavenly Bread. Gaudentius upon Exodus saith Gaudentius With great reason we receive with the Bread the figure of the Body of Christ Gaud. Bishop of Bress Tract ● because as the Bread is compos'd of many grains which being ground into Flower is kneaded with Water and baked by Fire so also the Body of Christ is made and collected of the whole race of Mankind and is perfected by the Fire of the Holy Ghost Now as this Author places the figure of the Body of Jesus Christ in that the Bread is made up of sundry grains reduced into Meal kneaded with Water and baked with fire it follows that he believed the Bread remained in the Sacrament and so much the rather because this Bishop saith elsewhere Chrysostome figura nonest veritas sed imitatio veritatis S. Chrysostom expounding these words S. Chrys Hom. 83. on S. Matth. I will no more drink of this fruit of the vine until I drink it new in the Kingdom of my Father saith because Jesus Christ had spoke to his Disciples of his Passion and of his Death now he speaks to them of his Resurrection making mention of his Kingdom calling his resurrection by this name Now wherefore did Jesus Christ drink after his Resurrection fearing lest ignorant persons should think his Resurrection was only imaginary because many took the act of drinking as a true sign of the Resurrection Therefore the Apostles going to prove his Resurrection say we that have eat and drank with him Jesus Christ Therefore assuring them that they should see him after his Resurrection and that he would stay with them and that they might bear witness of his Resurrection might see and behold him tells them I will no more drink the Fruit of the Vine until I drink it with you in a new manner whereof you shall bear testimony for you shall see me after my Resurrection But wherefore continues S. Chrysostom did he drink Wine after his Resurrection and not Water it is because he would thereby destroy a pernitious Heresy For because there would be Hereticks that would only make use of water in the Mysteries he would represent the Mysteries he gave Wine and when after the Resurrection he eat his common Repast he drank Wine the Fruit of the Vine now the Vine doth produce Wine and not Water This Passage marketh in the first place That Jesus Christ drinking the Fruit of the Vine after his Resurrection and not Water he accomplish'd what he said in celebrating the Eucharist I will no more drink of this Fruit of the Vine until I drink it now in my Fathers Kingdom This shews that Jesus Christ drank true Wine in the Institution of the Eucharist for what is to be done again must needs be done before Secondly St. Chrysostom doth not only say that Jesus Christ drank Wine but he saith further That he distributed Wine amongst his Disciples and the Fruit of the Vine which doth not produce Water but Wine So that these words of St. Chrysostom import clearly That the Wine remains in the Eucharist The same Father on these words of the First to the Corinthians Idem in Hom. 24. The Bread which we break is it not the Communion of the Body of Christ speaks thus What is the Bread it is the Body of Jesus Christ What becomes of them which receive it they become the Body of Jesus Christ Now this Proposition The Bread is the Body of Jesus Christ cannot be in a Literal Sense for saith Vasquez The Bread without a Figure cannot be called the Body of Jesus Christ nor the Body of Jesus Christ be called Bread. The same Father in his Commentary upon the Epistle to the Galatians Chap. 5. explaining these words of the Apostle The Flesh lusteth against the Spirit and the Spirit against the Flesh The Manicheans understood by the Flesh the substance of the Body and by the Spirit they understood the Soul and they said That the Apostle cut Man into two and intimated that Man was compos'd of two contrary Substances one bad which was the Flesh and the other good which was the Spirit which proceeded from the good God and the Body from the bad God. S. Chrysostom answers That the Apostle in this place doth not call the Flesh the Body Apostolum non hic carnem appellare Corpus as the Manicheans supposed and saith That the Apostle do's not always mean by the Flesh the nature of the Body Naturam Corporis but that very often by the Flesh he means something else as evil Desires and having proved this by sundry passages of the Apostle and other holy Writers he proves it at last by the example of the ●ucharist and of the Church which he saith is called Body in the Holy Scriptures he saith farther That the Scripture is wont to call by the name of Flesh as well the Church as the Mysteries saving It is his Body Rursum Carnis vocabulo Scriptura solet appellare tum Mysteria tum totam Ecclesiam dicens eam Christi Corpus esse It appears by these words of St. Chrysostom's That he did not believe that the Consecrated Bread and Wine were the same with the Body of Christ seeing he proves by the Eucharist that the Consecrated Bread and Wine are called Flesh and that the Word Flesh in this place is taken for something else besides Body and that he puts the Term Flesh given to the Consecrated Bread and Wine which are the Mysteries in the rank of other Terms of Flesh given to evil Desires and to the Church which are mystical and figurative Terms So St. Chrysostom believed the Bread and Wine remained and are so called the Body of Jesus Christ mystically as the Church is called the Body of Jesus Christ The same St. Chrysostom wrote a Letter to Casarius which indeed is not inserted in his Works but is found in Manuscript in the Library at Florence and it was also found in England in Archbishop Cranmer's Library it is mention'd in the Bibliotheca Patrum Printed at Collen 1618. in this Bibliotheque Tom. 4. there is found the Collections of an ancient nameless Author who wrote against the Severian and Acephalian Hereticks wherein is recited a Passage taken out of this Letter So also Monsieur de Marca Arch-Bishop of Paris acknowledges the truth of this Letter in his