Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	humane_a	person_n	union_n	11,677	5	9.6253	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07967	The Christians manna. Or A treatise of the most blessed and reuerend sacrament of the Eucharist Deuided into tvvo tracts. Written by a Catholike deuine, through occasion of Monsieur Casaubon his epistle to Cardinal Peron, expressing therin the graue and approued iudgment of the Kings Maiesty, touching the doctrine of the reall presence in the Eucharist.	R. N., fl. 1613.	1613 (1613)	STC 18334; ESTC S113011	204,123	290

the Virginall parts For thus hereof doe the Fathers write to wit Hierome in Apolog. pro libris contra Iouinianum Gregorie Nazianzen in Tragoedia Christus Patiens Augustinus epist 3. ad Volusianum Ambrose lib. de instit Virginum c. 7. A point so generally belieued by the ancient Fathers that Iouinian is for the denyall thereof registred for an Heretike by Ambrose epist 80. 81. In like sort we read Iohn 20. that Christ came to his disciples Ianuis clausis which action howsoeuer our Aduersaries seeme to elude yet doe the Fathers generally acknowledge the Wonder herein to be that the Body of our Lord did then penetrate another solide and firme body thus Hierome epist ad Pamachium de erroribus Ioannis Constantinop Epiphanius haeres 64. Ambrose in cap. vlt. Lucae as also Chrysostome and August vpon this place Againe another is of our Sauiours rising out of the graue the monument or doore thereof being shut In which point also the Fathers put the former like Miracle to wit that a true naturall body should passe through the graue it still remayning shut See hereof August serm 138. de Tempor● Hierome epist ad Hebidiam quaest 6. Chrysostome Homil. de S. Ioa●●●● Baptista Iustinus quaest 117. besides diuer● others Assertions in Christian Religion whereof some are set downe in the Marginall References besides others reserued to their peculiar Chapters and of other irrefragable Positions in Philosophy we may fully perceaue that Mans vnderstanding is too short a scantling to measure out Gods power For diuers such Passages there are other Conclusions in Nature whereunto all Christians giue an absolute assent and yet their proofes cannot be deduced from the grounds of Naturall Reason so true it is that perfection in knowledge is not in this life the portion of Man I will insist in some particulers so shall our Aduersaries see that they haue reason either to admit the Catholike doctrine of the Eucharist or else with the deniall thereof to deny the said Articles of Christian Faith and other Philosophicall Demonstrations First then may be presented to vs that Cardinall-Mistery of the Trinity which is indeed the basis and foundation whereupon the edifice or structure of Christian Religion is builded Heere now our Faith teacheth vs for by the Eagle wings thereof only we do mount so high our Sense and naturall Reason fluttering ouer neere the ground that there is one peculiar nature in three different Persons so as to patterne this to that in the Eucharist we find an Vnity or as I may tearme it an Indiuiduality of Nature and a diuersity of Persons sortable to the Vnity of a Body multiplicity of places Now heere we are to know that euery one of these three Persons is identified really and formally with this nature the strictest Vnion that can be conceaued whereas the Body is only externally conioyned with the place so much is the difficulty of a Body enioying at once diuers locall Circumscriptions surpassed by this dogmaticall Point of one nature being in seuerall Persons without any distraction or multiplication thereof Now secondly if we looke into that other chiefe Point of the Incarnation whereby the Deity of God appeared in the frailty of Mans nature as the Sūne shines in a pudled water we shal be oppressed euen with store of difficulties presented to vs therin I will not insist in euery particuler therof therfore I will passe ouer how in this astonishing doctrine of Christianity Christ being borne in Time was yet begor before all Time and but newly borne was full growne lying weakly in a Cradle yet able to dissolue with his finger the whole frame of this world ignorant in some sense of the end of the world yet knew all things dyed in the raigne of Tiberius yet slaine from the beginning of the world Finally his Soule separated from his Body by death yet could not dye since death ouer him had no power These and the b And the like To wit how in the Mysterie of the Incarnation God separateth from the Humanity of Christ his manner of subsistence inse●ting it in his Diuinity A point which hardly can be vnderstood without presuming some change in God of which he is in no sort capable Now it is no more incident to an Accident to inhere in a Subiect then it is naturall to a Substance to subsist by it selfe if therfore God can effect that a Substance shall not subsist by it selfe as heere it doth not why should not he be able to preserue an Accident without i● Subiect like I say I will pretermit will chiefly rest as most pertinent to this place in this one Point to wit how one Hypostasis or Person is in two Natures for whatsoeuer our Aduersaries can alledge for impugning of a Body to be in seuerall places the same is heere found with all aggrauating circumstances Will they obiect that the Places are really diuers and farre distant one frō another But heere the Natures are more different and dislike the one being Diuine and the other Humane Or will they say that the vnion of the Body and the place is so strait as that it hindereth why the said Body should be in another place But heere the Vnion betweene the Person and the Nature is far greater since that former is meerly accidentary and extrinsecall this intrinsecall and substantiall And which is more heere the Person or Hypostasis is identified and made the same really and formally with it diuine Nature and yee is vnited most inwardly with the Humane Nature If therfore one Person may be in two different and vnlike Natures being vnited most intrinsecally with either of them and yet neyther this Person deuided nor the Natures confounded much more may a naturall Body be in diuers places whose possessing of them is meere extrinsecall without either diuision of the Body or confusion of places Thus we see how our Aduersaries confessing the greater difficulty cannot be induced to belieue the lesser such blind c Blind Guydes Matth. ●● Guides they are who straine out a Gnat swallow a Camell Now if they were pressed to falue all doubts in this Article by Naturall Reasō I am sure how learned soeuer they are they would confesse a great Impossibility therin since God as Man is scarce able to penetrate the Mysteries of Man as God Then by the same Reason they are to reject in any other dogmaticall Point whatsoeuer these first Conceptions and secret breathings of Atheisme How by what meanes Wherunto to answere only by the Light of Reason and to deny whatsoeuer cannot be made good therby is to shew himselfe more conuersant in the Naturall Philosophers Catechisme then in his Creatours sacred Writings so prudently therfore it was said of our Father d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen Orat. 1. de Theologia signifying as much as Ne anxiè 〈◊〉 modum rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus much of this Paire or Twins of

the bread is not annihilated for Annihilation is an action which terminateth and endeth in Nothing but this action in the Eucharist by the which the bread ceaseth to be doth not terminate in nothing but in something to witt in the body of Christ not annihilated A Change which is caused by a e Successiue The words of Consecration are the cause of this conuersion and therefore this conuersion is not made without a true successiue pronouncing of the said words Successiue pronouncing of seuerall words and yet wrought in an f Instant Though all the words successiuely pronounced doe worke this Conuersion yet the said words haue no perfect signification and consequently causeth not the change till the last instant wherein the last word is pronounced for in that last instant and not before the effect of the words doe really and truly exist ●hat is the Conuersion of Bread into the Body of Christ and of the wine into his Bloud The like difficulty we find in the words of Baptisme which produce no effect till the last Instant Now heere it is to be obserued that though the signification of the words and the Conuersion be perfected together in one instant yet in order of Nature they reciprocally precede and follow one the other for as the truth of this Proposition This is my Body depends à rei essentia of the essence or being of the thing touched in this Proposition so the Conuersion doth precede the signification of the words but as those words are the Cause of the Conuersion so the words precede the Conuersion instant A Change wherein the Priest may be said of Bread g To make In a sober construction the Priest may be said to make the Body of Christ in that by his only and no lay persons pronouncing of the wordes of Consecration the bread is really turned into the Body of Christ and in this sense the Ancient Fathers doe most frequently teach that the Priest maketh the Body of Christ See Cyprian l. 1. epist 2. 9. lib. 3. epist 25. Athanasius 2. Apolog contra Arianos Basil l. ● de Baptisin c. S. Chrysostome l. 3. 6. de Sacerdotio Hierome lib. contra Luciferianos Now though the Fathers in this their peculiar sense were accustomed to write so in regard that none could consecrate but a Priest yet if we will speake in precise termes the Priest maketh not the Body of Christ because Christs Body being afore the Priest by his words doth not produce it of new but only causeth it to be vnder those externall formes of Bread and wine vnder which afore it was not to make the Body of Christ yet the Priest maketh not the Body of Christ A Change wherein the Body being made h Of Bread The Body of Christ may be said to be made of Bread because the Bread is truly and really conuerted into his Body though the Body doth truly exist before any such Conuersion And in this sense diuers ancient Fathers doe write that the Body of Christ is made of Bread Cyprian saith Serm. de Coena Domini Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus omnipotentia Dei factus est caro Gaudentius tract 2. de Exodo Ipse naturarum Creator Dominus qui producit de terra panem de pane rursus quia potest promisit efficit proprium corpus qui de aqua vinum fecit de vino sanguinem suum facit S. Augustine in his Sermon cited by S. Bede vpon the tenth chapter of the first to the Corinthians saith Non omnis Panis sed accipiens benedictionem Christi fit Corpus Christi so vsuall and obuious was this phrase with the ancient Fathers which is so harsh to the curious eares of our new Brethren of Bread a thing farre different from flesh is the very same which was made of the flesh of the Queene of Heauen A Change where by the force of Consecration the Body is without Bloud and yet euen then the Body is i Not without Bloud The reason hereof is because Christ is there whole vnder either of the externall formes in regard of the naturall vnion of his soule with his Body which vnion is neuer more to be dissolued since he is neuer more to die But if his Body should be without Bloud then should it be a dead Body and consequently himselfe were hereafter to die againe contrary to that of the Apostle Rom. 6. Christus resurgens ex inortuis iam non moritur mors illi vltra non dominabitur not without Bloud In like sort by the same vertue the Humanity of Christ is only intended and yet k His Diuinity The Humanity of Christ is euer accompanied with the Diuinity and therfore his Humanity being in the Sacrament by force of Consecration his Diuinity is also there with it per concomitantiam as the Deuines do speake Now that where the Body of Christ is there the Diuinity of Christ must be also is proued from this Principle of Faith to witt That Christ is one diuine Person subsisting in two natures and therefore wheresoeuer the Body of Christ is it can haue no other then a diuine subsistence which subsistence is the same in matter with the diuine Essence So as we see by force of the Hypostaticall vnion which is neuer to be dissolued where the Body of Christ is there the Diuinity is also his Diuinity which is euer l In all places If the Diuinity of God were not in all places then should it be circumscriptible or at least definitiue in place and consequently not Infinite then it were no true Diuinity in all places is * Heere of new In like sort all do grant that the Diuinity of Christ was in the wombe of the B. Virgin before her Conception and yet the Diuinity was there after another manner at the tyme of her Conception heere of new truly and really exhibited A Change where the Body of our Sauiour is present and yet m Represented It may be said to be represented First because the externall formes of Bread and wyne doe represent the Body of Christ as it dyed vpon the Crosse and the Bloud as it was shed vpon the crosse for the Eucharist is a commemoration of the Passion of Christ according to those words of S. Paul 1. Cor. 11. Mortem Domini annunciabitis donec veniat And in this respect his Body may be said to be represented in the Eucharist because it is not there after the same manner as it was vpon the Crosse but only by similitude and in this sense Augustine epist 23. ad Bonifacium is to be vnderstood where he saith Secundum quemdam modum Sacramentū Corporis Christi Corpus Christi est Secondly it is said to be represented or in figure because the externall formes of Bread and wyne are the signes of the Body and Bloud of Christ there present