Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	dwell_v	fullness_n	godhead_n	2,409	5	10.7976	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15082	A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*	White, Francis, 1564?-1638.; Laud, William, 1573-1645.; Baylie, Richard, b. 1585 or 6, attributed name.; Cockson, Thomas, engraver.; Fisher, John, 1569-1641.	1624 (1624)	STC 25382; ESTC S122241	841,497	706

for imitation Romists also haue yet a farther slight in their Checkstone trickes of beades forsooth to blesse and sanctifie them by the touch of Relickes or by the Popes benediction that such trash may be sold the dearer by their pettie Chapmen THE SIXT POINT THE DOCTRINE OF TRANSVBSTANTIATION IESVIT YOur Excellent Maiestie submitting your Iudgement vnto Gods expresse word doth firmely beleeue the body of Christ to be truely present in the most venerable Sacrament of the Altar which Doctrine doth naturally and necessarily infer whatsoeuer the Church of Rome holds as matter of Faith concerning the manner of his presence ANSVVER HIs Sacred Maiestie a true defendour of the antient Catholicke and Apostolicke Faith to his immortall praise submitteth his iudgement in this and in all other articles to the expresse word of God reuealed from Heauen by the holy Ghost and externally preached and penned by the Prophets and Apostles And concerning the sacred Eucharist he firmely beleeueth that in the holy vse thereof the verie Bodie and Bloud of Christ are truely really and effectually presented and communicated to all faithfull and worthie Receiuers But that the Romish Doctrine of Transubstantiation to wit that after consecration the substance of bread and wine is abolished and the shapes accidents and quantitie thereof onely remaine or that the Bodie and Bloud of Christ are inclosed substantially and corporally vnder the accidentall formes before participation or that dogs and swine truely eat the flesh and drinke the bloud of the sonne of man he cannot beleeue vntill demonstration be made that this Faith is taught by Gods expresse word and was antiently beleeued by the true Catholique Church IESVIT To declare this and together answer an obiection much vrged by some Protestants That they beleeue the bodie of Christ to be in the Sacrament but say they are not bound to beleeue the manner that not being expressed in Scripture ANSWER When the substance of a point is reuealed and the distinct and particular manner concealed it is sufficient to beleeue the former without searching into the latter And not only some Protestants but the Fathers also and some learned Pontificians deliuer thus much concerning the sacred Eucharist Bandinus and the master of the Sentences say Touching the manner of conuersion in the Sacrament some affirme one way and some another c. We say with S. Augustine This mysterie is safely beleeued but not with safetie searched into Cyrill of Alexandria We ought firmely to beleeue the holy mysterie but let vs neuer in matters thus sublime so much as imagine to vtter the manner how And againe The manner how this is done can neither be conceiued by the mind nor expressed by the tongue Theophilact When we heare these words of Christ vnlesse yee eat the flesh of the sonne of man c. Wee ought firmely to beleeue the same and not enquire after what manner And with these agreeth Caluin sup Ephes. 5.32 IESVIT We must note that men are bound firmely to beleeue the manner of a mysterie reuealed when the same belongs to the substance thereof so that reiecting the manner we reiect the beleefe of the substance of the mysterie This is euident and may be declared by the example of the mysterie of the Incarnation the substance whereof is That in Christ Iesus the nature of God and the nature of man are so vnited that God is truely man and man is verily God The manner of this mysterie is ineffable and incomprehensible yet we are bound to beleeue three things concerning it which if we denie we deny the mysterie in substance howsoeuer we may retaine the same in words First that this vnion is not onely metaphoricall by affection as two persons that are great friends may truely be said to be all one but also true and reall Secondly this reall vnion of Natures is substantiall and not accidentall so that thereby the nature of man is not only accidentally perfected by receiuing excellent participations of the diuine nature power wisdome and maiestie but also substantially the verie fulnesse of the Godhead dwelling corporally and substantially in him Thirdly this substantiall vnion is not according to the Natures so that the nature of God and the nature of man become one and the same nature as Eutiches taught but hypostaticall whereby God and man became one and the same person These particulars about the manner of the Incarnation though high and subtile and imcomprehensible to reason Christians may and must beleeue because they belong to the substance of the mysterie and are declared by the Church in generall Councells though the vulgar be not bound explicitly to know them ANSWER When the distinct and speciall manner is reuealed and belongeth to the forme and being of an Article we are obliged to inquire and firmely to beleeue the same according to the instance giuen about the personall vnion But when the same is not distinctly and plainely reuealed nor of the substance of the mysterie it is more safe according to the holy Scripture and Fathers to be ignorant of that which is abstruse and hidden than to be curious beyond our modell Exod. 19. 17. Pro. 25.27 Act. 1.7 Rom. 12.3 1. Cor. 4.6 Col. 2.18 Touching things inscrutable S. Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better to be soberly ignorant than naughtily intelligent S. Hierom Melius est aliquid nescire securè quam cum periculo discere it is better to be ignorant of some things with safetie 〈◊〉 to seeke to learne them with perill S. Augustine Melior est fidelis ignorantia quam temeraria scientia and Iustine Martyr It is the part of euerie prudent and pious man in matters diuine sometimes to giue the wall to that which exceedeth his modell S. Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verie Cherubims vaile their faces when it is come thus farre Saluianus in like manner saith Sacriligae temeritatis quoddam genus est si plus scire cupias quam sinaris It is sacrilegious temeritie to couet to know that which thou art not permitted But the questions of Theologie which are de modo concerning the distinct manner in many cases want sufficient grounds in diuine Reuelation to vnfold them and therefore in things of this nature humble scilence is more safe than temerarious definition IESVIT Jn this sort we say That the manner how our Sauiours bodie is in the Sacrament of his last supper must be beleeued and may not be denied as farre as it concernes the verie life being and substance of the mysterie reuealed which mysterie in substance is That the Bodie of Christ is present in the Sacrament in such sort that the Priest Minister thereof demonstrating what seemeth bread may truely say thereof in the person of Christ This is my Bodie This supposed as the substance of the Mysterie I inferre that two Catholicke Doctrines concerning the manner of this Mysterie