Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	nature_n	son_n	28,107	5	6.0716	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10008	Ane oration made by Master Theodore de Beze, minister of the word of God, accompanyed with. xi. other ministers and. xx. deputies of the refourmed churches of the realme of Fraunce, in the presence of the king, ... Tuesday the ix. day of September, 1561, in the noonnery of Poyssy. Truely gathered and set forth in suct sort as it was spoken by the said de Beze. Whereunto is added a brief declaration exhibited by the said Beze, to the Quene the mother, the next morowe after the making of the said oration, touching certain poyntes conteyned in the same; Harangue faicte par M. Théodore de Bèze. English.	Bèze, Théodore de, 1519-1605.	1561 (1561)	STC 2026; ESTC S119256	20,389	80

do think and wold gladly perswade all others to thinke the like that our disagreing doth stande in no greate matters of importaunce but consisteth rather in thinges indifferent then in the substancial pointes of our faith Others there be all of the contrary that for lacke of good information of our beliefe take it as though we agreed in nothing no more then Iewes or Mahometistes The opinion of the first sort is not so much to be discommended as the iudgement of the last sort is vtterly to be reiected Like as we trust shall appeare by the discourse of our matter But surely neither of them both do make any waye or ouerture of any true or assured concord For if the laste be beleued none of the parties can purchasse to thē a sure standing but with the ouerthrowinge of the other whiche were to cruell to think and most horrible to be executed If the opinion of the first should be receiued it muste nedes be that many thinges should remaine vndecided whereof shoulde rise a very daungerous and hurtfull disagreing To enter then into the matter we do confesse in the whiche saying we haue much a do to contain our teares we confesse I say that as we do agree in some principal pointes of the Christian faith so do we disagree in some vthers We confesse one onely God in one selfe same essence infinitie and incomprehensible distincte in three persons consubstancials and in all pointes coequall That is to say the Father vnbegotten the sonne from euer begottē of the Father and the holy Gost proceadinge from the Father and the Sonne We confesse one onely Iesus Christe very God and very man without confusion or separation of the two natures or of the properties of the same We confesse that touching his manhood he is not the sonne of Ioseph but was conceiued by the secrete power of the holie Goste in the wombe of the blessed virgin Marie virgin we say bothe before her deliueraunce and after also We confesse his Natiuitie his lyfe his death his burying his going downe into hell his resurrection and his ascention as they be contained in the holy Gospell We beleue that he is on hyghe in heauen sett at the right hand of the Father from whens he wil not departe till he come to iudge the quicke and the dead We beleue in the holie Gost who lightneth vs comforteth vs and supporteth vs. We do beleue that there is one holie Catholike that is to saye vniuersall Churche which is the companie and congregation of Saintes out of the which ther is no saluation We do assure our selues of the free remission of our sinnes thorow the blood of Iesus Christ by the vertue wherof after the same body of ours beinge raysed from death to life shal be ioyned againe with oure soules we shall enioye with God the blessed and euerlasting life How then will some saye ▪ are not these the articles of our faith ▪ wherein then standeth the difference betwene vs First we differ in the exposition of some part of them Secondly in that it semeth to vs wherein if we be deceiued we wolde be glad to knowe it that men haue not satisfied them selues with these articles but of longe tyme haue not ceased to adde article vpon article as though Christian religion were a building that neuer would haue ende We say moreouer that such building as hath bene made of newe hath not as farre as we can vnderstand ben alway builded vpon the olde foundacion and therfore hath it rather taken awaye the grace of the olde buildinge then serued to the garnishing and setting foorth of the same And yet haue men cleaued more to those accessaries then they haue done to the principall This is the summe shortlye of that we beleue and teache but to the ende that our meaninges may be the better conceiued we will discourse the pointes more perticulerly We say then and truste to maintaine the same with all the temperaunce we can by the testimonye of holye Scriptures that the verie God in whom we ought to beleue is spoyled of his perfecte Iustice yf menne thinke to sette againste his displeasure and iuste iudgemente ▪ any 〈…〉 kinde of purgation or satisfaction in this worlde or in the other then that whole entier and perfect obedience which can not be founde in anie other but only in Iesus Christ And in like sort yf we saye that he acquiteth vs of one part of our debtes so as we pay the other we spoyle him of his perfite mercy Hereof riseth it as farre as we can iudge that beinge the question by what title we looke to be placed in heauen we muste holly and onely sticke to the death and passion of Iesus Christ oure Sauiour and redemer or els shal we be driuen to worship a straunge God which should not be perfectly either iust or mercifull And hereof also dependeth another point of no small importaunce touching the office of Iesus Christ For if he be not onely and entierly oure saluation this precious Name of Iesus that is to say Sauiour denounced by the Angell Gabriell should not properly appertaine to him likewise yf he be not our onely Prophete hauinge fully declared the will of God his Father for our saluation first by the mouth of his Prophetes and after that when the fulnesse of the tyme was come in his owne person and finally by his faithfull Apostles If he bee not also the head and spirituall kinge of oure consciences yf he be not our onely Priest for euer after the order of Melchisedech hauing by one oblation once made of himselfe whiche neuer can be made againe reconciled man with God and is nowe in heauen our onely intercessour till the ende of the worlde To make an ende if we be not holie complete in hym alone the Name and title of Messias or Christe that is to say annointed and dedicated of God the Father to that effect can not appertaine vnto him If then we can not content our selues with his onely word faithfully preached and afterward registred and truely recorded by writinge by his Prophetes and Apostles it is as muche as to dispossesse him of the degree of a prophete And in case also we wil make new lawes to binde the consciences of men we take from him the dignitie of the head and spiritual kingdome of the Church And whosoeuer shal take vpon him to offer him for the remissiō of sinnes or shal not be content to take him for our onely intercessour and aduocate in heauen betwene God man he taketh from him the dignitie of his euerlasting priesthod Thirdly we disagree in the definitiō the spring the effects of faith which we tearme with S. Paul iustifying faith by the which only we do affirme that Iesus Christ all his merites be applied to vs. Touching good workes if any man thinke that we set not by them he is muche misenfourmed for we do no more separate faith from charitie

❧ Ane oration made by master Theodore de Beze Minister of the word of God accompanied with xi other Ministers and xx deputies of the refourmed Churches of the Realme of Fraunce in the presence of the King the Quene mother the king of Nauarre the princes of Conde and of La Roche Surion monsieur de Guise the Constable and other great Princes Lordes of the Kinges counsel being there also presente vj. Cardinalles xxxvj Archbishoppes Bishoppes besides a great number of Abbots Priours Doctours of the Sorbone and other Scooles Tuesday the ix day of September 1561. in the Noonnery of Poyssy Truely gathered and set forth in such sort as it was spoken by the said de Beze Whereunto is added a brief declaration exhibited by the said Beze to the Quene the mother the next morowe after the making of the said Oration touching certain poyntes conteyned in the same Ane Oration made by Master Theodore de Beze Minister of the worde of God accompanied with xi other Ministers and with xx deputies of the refourmed Churche of Fraunce in the presence of the King the Quene the mother the king of Nauarre the Princes of Conde and of La Rochesuryon and sundrie other Princes and Lordes of the Counsel SIRE forasmuch as the successe of all enterprises be they great or smal doth depend vpon Gods assistence especiallye when the matter in question appertaineth to his seruice and doth surmount the capacities of our vnderstanding we trust your Maiestie will neither thinke it straunge nor amisse if we begin with the callinge of his Name makynge to hym oure prayer in such sort as foloweth LOrd God Father eternall and almightie we confesse and acknowledge before thy holie maiestie that we be poore wretched and miserable sinners conceiued and borne in sinne inclined and giuen to yll and vnprofitable to all that good is we transgresse continually thy holye commaundementes whereby we do purchase to our selfe by thy iust iudgemēt ruine and destruction Neuerthelesse Lord we are right sorie that we haue offended thee do condemne our selues and our sinnes with true repentaūce desiring that thy grace may aide our rewfull misery And forasmuch as it hath pleased the to shew this day so much fauour to thy poore vnprofitable seruaūtes as to geue them meane to declare freely in the presence of the king whome thou hast established to reigne ouer them and of the most noble and worthy company of the worlde such matter as it hath liked thee to geue them knowledge of touchīg thy holy trueth it may also please thee O Lord Father of heauē and earth according to thy accustomed goodnes and mercies so to kindle our vnderstādinges so to gouerne guide our affectiōs framinge them to yelde to true teaching so to conduct our speache that after we shal haue conceiued according to the measure that it shal like thee to impart to vs the secrets which thou hast shewed to men for their saluacion we maye with all trueth and sinceritie set furth bothe with harte and tongue such matter as may serue to the glory honour of thy holy name to the prosperitie and aduaūcement in honour of our king and of all them that belong vnto him with the rest quietnesse and comfort of the whole state of Christendom and specially of this Realme of Fraunce And this O Lord and father almightie we do require in the Name for the sake of Iesus Christe thy sonne our Sauiour praying to thee in such sorte as him selfe hath taught vs to praye Our Father which art in heauen c. All the aboue writtē was spoken by Theodore de Beze kneeling al his companie being in like sort vpon their knees who after the prayers made rising cōtinued his speache as foloweth Sire it is no sinal felicitie to a faithfull seruaunt bearing his harty affection to his maister to se the face and person of his liege Lord forsomuche as the same representyng it selfe to him as the Maiestie as it were of God visible it can not be but the Subiect must thereby be greatly stirred to call to remembraunce the duetie obedience and subiection whiche he is bounde to owe vnto him For being suche by nature as we be that that we do beholde with the corporal eye foreseing the eye be good and that the thing loked vpon do aunswer to that that is conceiued of it is of muche more effecte then that that is considered onely with a simple and naked apprehension of the minde And in case it come so to passe that the said Subiect be not onely admitted to his Princes sight but receiueth so muche fauour as the Prince wyll be content to haue also a sight of him and moreouer wyll vouchsafe to geue eare vnto him and finally like suche matter as shal by him be vttered he must nedes thereof receiue a meruelous ioye and singuler comfort and contentacion The fruite and comfort of the which four pointes Sire it hath pleased God vsing therein his secrete iudgementes that some of your right humble and most obedient subiectes haue of long tyme laked to their greate griefe and sorowe vntyll that at the length by his infinite mercy harkening vnto our teares continual mourninges he hath shewed vs suche grace as this daye hath brought to vs the good fortune that hytherto we haue wished rather then loked for which is to se your maiestie Sire and that more is to be sene and harde of the same and of such a noble and worthye company as harde were it in the worlde to finde the like So as if we had neuer before receiued any benefite at your hand neither hereafter shoulde euer bee partakers of any from you all the time that we haue to liue coulde not suffise to prayse God for this his benefite and to geue worthy thankes therfore to your maiestie But with this when we consider that this saide day doth not onely open a meane to vs but calleth vs and as a man may say by the gentle cortoyse gracious countenaunce and demeanour whiche wee see in you so well becoomyng your Maiestie driueth vs to witnesse altogether our dueties to cōfesse the Name of our God and to declare the obedience that we beare to you we must nedes confesse that our vnderstandinge is not hable once to conceiue the greatnesse of such a benefite and our tongues muche lesse hable to vtter that that our affections and good willes geueth them in charge to set forth In such sorte Sire that this fauour passing all the eloquence of man we thinke it is a great deal better to confesse our weaknesse with a shamefaste scilence then to diminishe the grace of the benefite by the lacke of conuenient speache for the due setting foorth of the same Our chief desire is Sire to obtaine most speciallye the fourth principal point that is to saye that our seruice whiche we offer this day may be agreable and liked to your Maiestie whiche grace we trust

for the maintenaunce of their opinions alleaged the autoritie of the Councell of Arimine Lette vs grounde our selfe saith he neyther I vpon the Councel of Nice whiche neuerthelesse is the moste auncient approued Councell neither you vpon the Councel of Arimine but lette vs cleaue and stand fast to the holy Scriptures Saint Chrisostome was of the same opinion who in his seconde expositiō vpon Saint Matthew in his xlix Homely sayth The Churche stayeth it selfe vpon the foundacion of the Prophetes and the Apostles And to conclude in this matter we do receiue and take the holie Scriptures for an entier and a perfect declaration of all thinges necessary for oure saluation And touching suche matter as may be found in Councels or the bookes of any auncient doctours we can not nor ought not to let you but that you maye alleage them to your ayde and we also so as it be grounded vpon the expresse tistimonie of the holy Scripture But for the loue of God bring not to vs their bare authoritis vnlesse the same be throughly examined vpon the touch stone before mencioned For we saye with Saint Augustine in his seconde booke of Christian doctrine in the vi Chapter If there fall any difficultie in the interpretation of anye one passage the holye Goste hath so tempered the holy Scripture as that whiche is in one place obscuredly spokē is in an other place spoken more clerely And thus much for this pointe which I haue drawen some what the more at length to the intente that all men may vnderstand that we be not enemies to councelles neither to the holy fathers by the whiche it hath pleased God to teache and instruct his Church There are yet two matters behynde to witte the matter of the Sacramentes and the discipline and pollicie of the Church Touching the firste trueth it is that it were requisite it were treated of at good length because of the difficulties that be this day thereof in the state of Christendome But because I haue not at this tyme taken vpon me to dispute but rather to sette foorth shortely the principall poyntes of oure conference I will contente my selfe to declare summarelie what we do thynke and holde therein We be as I take it concerning this word Sacrament of one accord to witte that Sacraments be signes visible by meanes whereof the coniunction and vnitie whiche we haue with oure Lord Iesus Christ is not to vs simplie signified or figured but is to vs verelye and truely offered on the behalfe of the Lord and consequently ratified sealed and as it were grauen by the vertue of the holie Gost in suche as by true faith do apprehend and take hold of that whiche is to them so signified and presented I vse this worde signified my Lordes not meaninge thereby to weake or to diminishe the dignitie of the Sacramentes but to note a difference betwene the signe and the thinge that signifieth it in all vertue and efficacie We do also agree that to the Sacramentes there is necessarilie required a celestiall and supernaturall mutation For we do not say that the water of the holy Baptisme is simplie water but that it is a true Sacrament of oure regeneration and of the washing of oure soules by the blood of Iesus Christe In like sort we do not say that in the holy Supper of the Lord the brrad is simplie bread but that it is the Sacrament of the precious body of oure Lord Iesus Christ which was deliuered for vs. Neither that wine is only and simplie wine but that it is the Sacrament of the precious blood which was shed for vs. But here with we do not say that this mutation is made in the substaunce of the signes but in the vse and end for the which they be ordeined Neither do we saye that they bee made by vertue of certaine wordes pronounced neither by the entent of him that pronounceth the same but by the onely power and will of him that ordeined this heauenly and godly action whose ordinaunce in this behalfe ought to bee rehearsed with a loude voyce and in suche language as the assistauntes do vnderstand to whom it ought also to bee plainely expounded to the intent they may vnderstande it and receiue it accordingly And thus muche concerninge the outwarde signes Let vs nowe come to that that is testified and exhibited of the Lord by these signes We do not say as some for lacke of good vnderstanding of vs do iudge that we do teache that is to say that in the holie Supper of the Lord there is nothing but a simple and naked remembraunce of the death of Iesus Christ Neither do we say that by the sayde holye Supper we be made partakers onely of the fruite of his death and passion but we do ioyne the grounde with the fruites that come of it saying with Saint Paule in his first Epistle to the Corinthians the tenth Chapiter That the bread whiche we breake in suche sort as he hath ordeined is the communication of the very body of Iesus Christ that was deliuered for vs. And the Cuppe whereof we drinke is the Communication of the verye blood that was shedde for vs yea in the same substaunce that he toke in the womb of the virgin Marie and that he caried from vs into heauen And I pray you my Lordes in the Name of God what canne you seeke or finde in this holye Sacrament but we do seeke and sinde the same also I do vnderstand what you wil say straight Some of you wil require vs to confesse that the bread and wine be transfourmed I saye not into the Sacramentes of the bodie and blood of our Lord Iesus Christ for that haue we confessed all readie but into the very naturall body the proper and naturall blood of Christ Others peraduenture will not presse vs so narowly but will require vs to agree that the bodie and blood be reallye and corporally other within or with or vnder the bread In whiche point my Lordes I beseche you for the honour of God to geue eare to vs paciently without takinge anye offence of oure sayinges and for a tyme to put away all the yll opinion that you haue conceiued of vs. When either the one or the other of these two opinions shal be by the holy Scripture proued to vs we yelde oure selues readie to embrace it and to stande to it to the death But for the small measure of knowledge that it hath pleased God to impart vnto vs it semeth that this transubstantiation agreeth not in any similitud and conuenien●ie of our faith farasmuche as it is directly contrary to the true nature of the Sacramentes In the whiche it is necessary that the substanciall Sygnes contymie being true Signes of the substaunce of the body and blood of Iesus Christe And besides this it ouerthroweth the veritie of mans nature in Christe ▪ and of his ascention The same do I saye of the seconde opinion that is of the consubstanciation