Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	church_n	invisible_a	visible_a	2,874	5	9.2871	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03805	An exposition of certayne words of S. Paule, to the Romaynes, entiteled by an old wryter Hugo. A treatise of the workes of three dayes. Also an other worke of the truth of Christes naturall body. By Richarde Coortesse Docter of Diuinitie, and Bishop of Chichester	Hugh, of Saint-Victor, 1096?-1141.; Curteys, Richard, 1532?-1582. Truth of Christes naturall body. aut	1577 (1577)	STC 13923; ESTC S114237	61,508	173

departure leaue hys Churche doubtfully Not I truely Why then do you talke of figures and troupes and figuratiue speeches and spirituall senses ▪ Not euerye figuratiue speeche is doubtfull and it is as great a faulte to refuse a figure when the place geueth it as to force a figure when there is none And it is most manifest by Saint Luke and saint Paule that the second speech of the Cup or wine is figuratiue and hath a spirituall sence For bothe they expounding the briefe wordes set downe by saint Mathew and S. Marke expressely saye that Christ saide this Cup is the newe Testamente in my blood And what sence or meaning can these wordes haue but this that in this sacrament there is deliuered vnto Christians a visible and most certayne signe or seale of that new inuisible truse will grace and mercie which God hath made and assured hys church of in these more mylde and gracyous dayes and would seale and ratify with the bloude of his sonne For the words in S. Luke doe proue this sence which he addeth of Christ saying Doe this in rememberance of me and also of saint Paule Ye shall thewe the Lordes death vntill he come Neyther here do I doubt that the true godly learned wil thinke that I haue not spokē reuerently of this most holye and blessed misterie For I geue more honor and reuerence to it by a great deale then any that doth fansye a grosse and carnall presence But some will saye that I ouerthrowe all bring all to naught and make the holy sacrament nothing else but a péece of bread and a little wine that is a most false and malicious slaunder For I most certainely beléeue it to be one of the most precious Jewels that Christ left to hys church and that both the body and blood of Christ is truely and effectually exhibited by the power and grace of God and truely and effectually receaued by the fayth of the christian receyuer But such men deale with me as they such other deale with good preachers which to pull downe the pryde of mans harte telleth him that he is nothing but dust earth ashes and smoke and grasse and then a worldling wyll saye that that preacher maketh a man no better then a beast Whereas the preacher mente this onely of the one parte of man that is his body wisedome beautie glorye pompe and porte which in déede be nothing else but dust and grasse smoke that fade and perishe away and not of the seconde parte of manne that is hys soule which is immortall and eternall and certainly as man hath two partes the first the bodys which is visible fading the seconde his soule which is inuisible and eternall euen so this holye and blessed sacrament hath two partes The fyrst of the element of breade and wyne which is visible and fading the second the grace and fruites and benefites of the bod of Christ rent and his blood shed for the raunsome of man And as he that sayeth the body of man is meere flesh and fading flesh and nothing but flesh deeth not deny the immortality of ●●e so de therby nor make whole man nothing the but body and flesh for he meaneth onely of the fyrste and fading parte of man which is sensible and not of the second part of man which is insensible euen so he that sayeth that the elemente of breade and wyne be n 〈…〉 re bread and wyne fading bread and wyne and nothing but bread and wyne doth not therby deny or take away the grace and benefyte of the body and blood of Christ nor make that blessed sacramēt nothing else but bread and wyne For he meaneth onely the fyrst and fading part of that sacrament which is sensible and not of the seconde which is insensible And let any indifferent man iudge whether he speaketh more honourably or doth more set forth the maiesty of that sacrament which sayth that free forgeuenesse of all our sinnes and a sure possession of eternall life springing frō the free mercy of God is deriued and poured into christian heartes by that sacrament and as a Conduite thorough the force of a true liuely fayth in the death and merittes of our only Sauyoure Christ Jesus or he which by fancying of a real carnal or corporall presence doth binde and tye al the grace and power to creatures I confesse with all my harte ● Christ hath left vnto his church nothing eyther if a man consider profite more fruitfull or if swéetenesse more pleasant or if honour more glorious then the most holy and blessed sacramente of the body and blood of Christe by the which the moste aboundaunt grace and mercy of God is dropped into holy and faythfull soules but to speake otherwise of creatures then can be iustified by the word of god is wicked and damnable And such as would haue al things litterally vnderstood let them view the wordes well and neyther this worde Cuppe nor Is can be litterally vnderstood which also Thomas Aquinas there Archscholeman doth confesse saying By that that is contayned in this Cuppe is remembred the new Testamente confyrmed by the bleed of Christ For this worde cuppe he sayeth that that is contayned in the Cuppe For this worde Is he sayeth is remembred is represented or is sygnifyed And although in others they condemne necessary plaine figures yet they themselues be forced to immagine vnnecessary to to straunge fygures fyrst where the Tert sayeth Hoc meaning this bread they will not haue it so but theyexpound it to be indiuidium vagū which is not any certayne determined thing but onely one certayn thing at large in generality where y text doth say Est is they saye transubstantiatur transelementatur is chaunged into the substaunce the nature of the element is changed These wordes take ye eate ye this is my body they turne thus this is my body take ye eate ye by a fygure called Husteron Proteron which setteth that behind that should goe before He blessed sayeth the text he transubstantiated he chaunged the substaunce saye they he brake sayeth the text the accidentes the formes or sheaues of bread say they Do ye sayth the text sacrifyce ye say they This word bread hath a Quatermon of fygures Fyrst because it was bread Secondly because the Infydell taketh it onely to be bread Thirdly because the fourme and shewe of bread remayneth stil Fourthly because the forme or shew of bread doth nortish as perfectly as though it were bread Frangitur is broken sayth the Texte frangebatur it was broken or videtur frangi séemeth to bée broken say they Now seemeth to be broken is as much as is not broken Then the word of the Text Is is broken their word or expositiō Is is not broken and this is a to too straunge kinde of fygure For Is broken and is not broken imply a playne and full contradiction Much like as the glose expoundeth the Texte statuimus

to his godhead in Heauen according to his Manhood And in the ende of the Epistle assure your selfe that Christ is euery where as god and in some place of Heauen for the truth of his body And vppon S. Iohn according to the presence of maiesty we haue Christ euer according to the presence of his flesh it was well sayd to his Disciples Yée shall not haue me euer with you In his booke intituled of the substance of Godheade which is also ascribed to S. Augustine we ought to beléeue and confesse that the sonne of God according to the substance of his godhead is inuisible without body without circumseription but according to his manhoode we ought to beleeue and confesse that he is visible hauing body hauing place and all the parte of man truely Likewise Cirillus wryting vpon saint John doth distinguish the same two natures in the same sorte saying Christ is not here by the presence of the flesh which notwithstanding is euerywhere by the presence of maiestie And Beda in a certaine Homely at Easter The same God man was taken vp in body which he toke frō the earth but remaineth with the saints vpon earth by his godhead by the which he fylleth both the heauen earth And Fulgentius to Thrasimundus Christ one and the same man locall of man which is God infynite of the father one and the same according to his humayne nature absent in heauen when he was in earth and leauing the earth when he went vp into heauen but according to his deuine and immeasurable nature neither leauing heauen when he came downe from heauen nor leauing earth when he went vp into heauen And Vigilius agaynst Vtiches it differeth very much to be circumscribed wyth place to be euery where bicause the word is euery where but the fleshe is not euerye where it is manifest that one and the same Christ is partaker of both Natures and that he is euerywhere according to the nature of his godheade and contayned in place according to the nature of hys manhod Saint Austen doth name the maner of Christes true body and doth call Christ locall Cirillus affirmeth that he toke away the presence of hys body Gregorie denyeth that he is in this worlde by the presence of his flesh Beda doeth auouche that he was taken vp according to his manhood Fulgentius doth affirme him to be a man locall and to haue a humane nature local Vigilius doth most euidently saye that his fleshe is not euery where But you will say all these thinges be vnderstode visibly and of a visyble presence Truely that is more absurde then the other which doth plainely appeare by viewing the Antithesis or setting of the sentences one against another Vigilius doth say the worde is euery where the fleshe is not euery where Put to visible the sence will be most absurde for you must say the worde is euerye where the fleshe is not euery where visybly neyther yet the worde is euerye where visibly and so Vigillius hath set downe no difference of the two natures For his sence muste be the word is euery where inuisybly the flesh is euery where inuisybly Waigh that of saint Gregorie Christ is not here by the presence of his humayne nature you expound it by the visyble presence for you make this the Antithesis Christ is not here in visible presence of his fleshe which is euery where by the inuisyble presence of his godheade For the not visyble presence and the inuysible presence be al one So there should be no Antithesis no fyght nor repugnauncie of these sentences but that the ancient fathers ment a manifest Antithesis a great repugnancie who is so dull that he doth not vnderstande or so blinde that he doeth not sée sythence by the same they auouch and establish two diuers natures in Christ The one of perfyte God the other of perfyte man Whereby it is euident that the iudgement of the auncient fathers is that Christ his body is not at al in earth but sittteth on the right hande of God the father in heauen not in an Ju●ri● or golden throne or in kingly or costly apparel as the symple fansie but in great glorie and power as the faythfull beléeue This is proued by that of Christ in the twenteth of saint Mathewe I leaue the worlde and I go to my Father and agayne ye shall haue the poore euer with you but ye shall not haue me euer Also I go to my father and your father to my GOD and your god Likewise saint Marke wryteth that the Lorde Jesus is taken vp into heauen and sytteth at the right hande of the Father And S. Paule exhorteth all men to seeke Heauen where Christe sitteth at the righte hand of GOD the Father Euen so the authour to the Hebrewes 10. doeth saye we haue such a high priest which sitteth in Heauen at the right hand of the throne of maiesty And a little after he had offred one Sacrifyce for sinne he sitteth for euer at the right hand of God from henceforth looking that his enemies be made his footescoole whome the heauens must hold vntill the time of restoring of all thinges as it is in the seconde of the Actes of the Apostles All this is spoken to set down the diuers properties of the two natures in Christ his deuine nature and his humaine nature and to shew that a man may well expresse the seuerall properties of eche nature and yet in no case part the one from the other But I pray you is there no supernaturall property in the body of Christ hath it no prerogatiues Did the wonderfull vnion of the most holy godhead poure no vertue no force into it Verie many but yet not suche as cannot agree with the humaine nature as saint Austen doth excellently say he gaue to it immortalitie but toke not awaye the nature of it And againe we muste take great héede that we do not affirme the deitée of the man so that we take awaye the truth of the body Therfore the naturall body of Christ is made immortall gloryfied sanctified quickned but it is not made eternall vnmeasurable increat or infynite for these ouerthrowe the humaine nature And that certaine things be so peculiar to the godheade that at all they doe not agrée to the manhood but be applyed only in phrase or speech and contrary that certayne thinges be peculiar to the manhood and doe not at all agree to the godhead but be applied to it onely by phrase or speech is manifest In the firste of John. He it is which comming after me was before me Neyther to be before John doeth agrée to the manhood of Christ in déede neither to be after John to the godhead This is also manifest by these sayings before Abraham was I am and the father is greater then I neyther doeth it agrée to the manhood in déede to be before Abraham nor

to the godhead to be lesse then the Father Of this point be the Fathers Irencus Ambrosius Ierononius Vigilius Augustinus and almost all the rest most sufficient witnesses As sayth Irenens the soule is present to the flesh dying and suffreth nothing so the godhead of Christ is present with the manhood suffring and suffering nothing onely rested Ambrose of that vpon S. Iohn Hereafter you shall see the sonne of man sitting on the right hande of the vertue This sitting doth so appertayne to the man sayeth he that in no case it is applyed to the Godhead which is infinite for God that is euer euery where cannot goe from place to place Ier●me Christ did die according to that he could die Vigilius agaynst Vtiches he one and the same sonne of God the Lord Jesus Christe both died according to the fourme of a seruaunt and died not according to the fourme of god Austen vpon that of S. John. None went vp into heauen but he that came down from heauen the sonne of man which is in heauen ▪ he was here sayeth S. Austen by flesh in heauen by Godhead yea euery where by Godhead and a little after shall not man Christ be called the sonne of God which his fieshe alone deserued to be called in the graue For what else doe we confesse when we say that we beléeue in the only begotten son of God which was crucifyed and suffered vnder Pontius Pilate died and was buryed what was buryed of him but his flesh without his soule And more playnly afterwardes who is he by whome the world was made Christe Jesus but in the fourme of God who was nayled to the crosse vnder Pontius Pilate Christ Jesus but in the fourme of a seruaunt Who was net lefte in Hell Christ Jesus but in soule alone Who lay thrée dayes dead in the graue and rose agayne the same Christe Jesus but in flesh alone Christ is sayd in ech one of these but all these be not two or thrée but one Christ Whereby it is playne the certayne properties or peculier graces of the one nature may be ascribed to the other in word thorough the vnion of the person but cannot agree in déede thorow the difference of the two natures The which Vigilius doth most playnly expresse agaynst Vtiches Then according to the property of nature onely the flesh died only the flesh was buried but according to the vnion of the person God dyed and was buryed For the person of the word is in the flesh which died Also according to the propertie of the nature the word came downe from heauen not the flesh And according to the property of the nature the flesh died and not the word but according to the vnion of the person both the flesh came downe from heauen and the word dyed and was buried Then when we saye that God died and suffred Let not Nestoreus be afrayde For we speake according to the vnion of the person Againe when we say that God neyther died nor suffered Let not Vtiches dreade for we speake according to the proprietie of the nature To this purpose writeth Theodorete you are to vnderstande that the vnion of the two natures doth make the names and proprieties common you will not say I suppose that the fleshe of God came downe from heauen For it was made in the Virgins wombe Howe then doeth the Lorde saye if you shall see the sonne of manne go vp the ther where he was before And againe none goeth vp into heauen but he that came downe from heauen the sonne of manne which is in heauen this he meaneth not of the flesh but of the godhead And the godhead is of God the father how then doth he call him the son of man They be reckned common to the person thorowe the vnion which be peculier to the seuerall natures So we are to expounde the rest in this sorte as the Fathers do The word became fleshe What is the mind what is the meaning of this spéeche was the deuine nature made the humayne nature God forbidde Naye it did take vnite to the selfe the humaine nature God did purge his church by his bloude What meaneth this hath the deuine nature bloud God forbidde that anye body should so think but God did purge his church by the bloude of that nature which he did appropriate by in●arnation or taking our flesh vpon him They nayled to the crosse the GOD of glory what is the the sence of these wordes was the godheade pierced or nayled to the woode God forbidde Nay that nature was so affected which the godhead did take to the self of the virgins wombe Wherefore thorowe the vnion of the person such things maye be spoken in worde but they cannot agrée in déede Neyther doth that of saint Basill of the birth of Christ disagrée with these How is the godheade in the fleshe as the fyre is in the yron not transitiuely but distributiuely For the fyre doth not runne into the yron but abyding in the place doth imparte and bestowe the peculier facultie vppon it Howe then was not God the word fylled with bodily weaknesse as the fyre doth not get to it selfe the proprieties of the yron Irō is black and colde and yet fyred it becommeth bright and hotte So the humayne nature of the Lorde was made partaker of the denine nature but did not poure into the de●●e nature the owne weaknesse And so I see certaine proprieties dispersed but I doe not vnderstand all for after the vniting of the godhead the body of Christe was hungrie coulde thirstie wearie and gréeued and this is true of Christ the voyce My Soule is heauier euen vnto death And nayled vpon the crosse he sayeth I am dry He suffred truely he dyed truely hée was compassed about with place truly I would therefore gladly learne why the two natures should be sayd to be deuided because the seuerall proprieties of ech nature be set downe after his rysing agayne rather then they were whē the seuerall proprieties of eache nature were set downe before his death For I reasō thus the body of Christ liuing vpon earth was in one certayne and peculier place but the Godhead was in euery place And yet none will say that the person of Christ was then deuided why then may we not likewise say that the body of christ being in heauen is in one certayn and peculier place and yet not deuide the person of Christe For in Christes person being vpon earth perfecte God and perfect man were coupled together As S. Paule doth excelētly say to the Colossians In him doeth dwel all the fulnesse of the Gohhead bodily The true full and absolute Godhead did dwell in the true full and absolute body comprised in one certayne and peculier place and yet was there no renting of the person of Christ What ground then haue these lamētable and bitter outeryes that the persō of Christ is denided