Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	nature_n	spirit_n	water_n	2,472	5	6.4022	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04474	A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.	Jewel, John, 1522-1571.; Harding, Thomas, 1516-1572. Answere to Maister Juelles chalenge.	1565 (1565)	STC 14606; ESTC S112269	1,001,908	682

Wine S. Chrysostome saith Natura Panis in Sacramento remanet The Nature of Breade remaineth in the Sacrament Theodoretus saith Christus Naturam Panis non mutat sed Naturae adijcit Gratiam Christe changeth not the Nature of the Breade but vnto the same Nature he addeth Grace S. Augustine saith Quod vide●is Panis est Calix quod vobis etiam oculi renuntiant The thinge that yowe see is Breade and the Cuppe whiche thinge your eyes doo testifie Here be the plaine testimonies of foure Ancient Catholique Fathers in this behalf But these Newe Laterane Fathers contrary wise saie Here ●easeth the Substance and Nature of Breade and Wine The Nature of Breade remaineth not Christe changeth the Nature and Substance of the Breade Beleue not the witnes of youre eies The thinge that yowe see is no Breade Thus these Newe Fathers as it maie appeare of purpose are cōtrary to the Olde Hereof we maie reason thus The Olde Catholique Fathers vnderstoode not this Newe fantasie of Transubstantiation Therefore they vnderstoode not the remaininge of the Accidentes without Substance Yet hath M. Hardinge chosen this as the onely fundation of his whole cause M. Hardinge The .2 Diuision S. Cyprian that learned Bishop and holy Martyr saith thus In Sermone de Coena Domini Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est Caro. This Breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of the woorde he meaneth Christes woorde of Consecration is made Fleashe Lo he confesseth the Breade to be changed not in shape or forme for that remaineth but in Nature that is to saie in Substance And to signifie the chaunge of Substance and not an accidentarie change onely to witte from the vse of Common breade to serue for Sacramental breade as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of woordes whereby he farre ouerpeiseth these mennes light deuise saieinge that by the almightie power of our Lordes woorde it is made fleashe Verily they might consyder as they woulde seeme to be of sharpe iudgemēt that to the performance of so smal a mater as their Sacramental chaunge is the almightie power of Goddes VVoorde is not needful And nowe if this woorde Factus est maie signifie an imaginatiue makinge then why maie not Verbum Caro factum est likewise be expounded to the defence of sundrie olde hainouse heresies against the true Manhoode of Christe Thus the nature of the breade in this Sacrament beinge chaunged and the forme remaininge so as it seeme breade as before Consecration and beinge made our Lordes fleashe by vertue of the woorde the substance of breade chaunged into that most excellent substance of the fleashe of Christ Of that whiche was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wine The B. of Sarisburie This place of S. Cyprian is often and muche alleged as if euery woorde thereof were an argument as in deede at the sight and first appearance it seemeth vehement and soundeth muche but beinge wel weighed and consydered it wil appeare in substance as it is Certainely of Annihilations of Remoouinge of Natures of Remaininge of Accidentes without Subiecte whiche thinge M. Hardinge hath taken to proue it speaketh nothinge For answeare first it is plaine by these foure Ancient learned Fathers S. Augustine S. Chrysostome Gelasius and Theodoretus that the Breade and Wine after the Consecration remaine in theire Nature and Substance as they were before Whiche thinge notwithstandinge it is not the Nature of Breade that worketh the effecte and force of this Sacrament That is that Christe maie dwel in vs and we in him no more then it is the Nature of Water in the Sacrament of Baptisme that worketh the effecte thereof and maketh vs Fleashe of Christes Fleashe and Boane of his Boanes And for better euidence hereof to compare one Sacrament with an other S. Basile saith Gratia Baptismatis non est ex natura aquae sed ex praesentia Spiritus The Grace of Baptisme is not of the Nature of the Water but of the Presence of the Sprite And therefore Cyril saith Quemadmodum viribus ignis c. As water beinge vehemently heat by the strengthe of fiere heateth no lesse then if it were fier in deede so the Water of Baptisme by the workinge of the holy Ghost is reformed vnto a Diuine power or Nature So Chrysostome saith Elizaeus potuit vndarum mutare naturam c. Elizeus was hable to change the Nature of the VVater and made it hable to beare yron Here Chrysostome saith euen as S. Cyprian saith that the Nature of the Water was chaunged Yet the very Substance of the Water remained as before Likewise S. Ambrose speakinge of Goddes marueilous workinge in Baptisme saith Non agnosco vsum Naturae Nullus est hic Naturae ordo vbi est excellētia Gratiae In this case I haue no skil of the vse of Nature The order of Nature hath no rule where as is the excellencie of Goddes Grace Againe he saith Est hoc illud magnum Mysterium quod oculus non vidit nec auris audiuit ne● in Cor hominis ascendit Aquas video quas videbam quotidiè Me istae habent mundare in quas saepè descendi nunquam munda●us sum Hinc cognosce quòd Aqua non mundat sine Spiritu Is this that greate Mysterie that the eie neuer sawe that the eare neuer hearde that neuer ●ntred into the harte of man I see Water that I sawe euery daye before Is this it that shal make me cleane I haue gonne oftentimes into it and was neuer the cleaner Therefore vnderstande thow that VVater of his owne Nature without the holy Ghost cleanseth not And againe Per predicationem Dominicae Crucis Aqua fit dulcis ad Gratiam By the preachinge of our Lordes Crosse the VVater byside his owne Nature is made sweete vnto Grace And in this respecte S. Hilarie saith Vno Christo per Naturam vnius Baptismi indu●mur VVe put vpon vs onely one Christe by the Nature of one Baptisme And Gregorie Nyssene in like sorte Natura Aquae praecedēte virga Fidei c. vitā praestat The Nature of VVater thus considered the Rodde of Faith goinge before geueth life Otherwise he saith Hoc beneficium nō Aqua largitur c. sed Dei praeceptum Spiritus Aqua verò subseruit ad ostēdendā purgationē It is not VVater of his owne Nature that geueth this benefite but the commaundement of God and the Holy Ghost The VVater serueth to shewe vs the cleansinge of the Soule By these examples I turst it maie appeare what S. Cyprian meante by the change of Nature Uerily Origen that Ancient learned Father touchinge the Breade in the Sacrament of Christes

them selues Iewes that is The people of God but they are the Synagoge of Satan O fight not M. Hardinge thus against God fight not against your owne Conscience It is harde for you thus to kike against the pricke The more ye fight the more ye bewray your owne nakednesse These coloures and shadowes must néedes vade God with his Trueth wil haue the Uictorie Amen M. Hardinge The .12 Diuision Now to be shorte where as the chiefe argumentes that be made against the beinge of Christes Bodie in many places at once be deduced of nature in respecte that this article seemeth to them to abolishe nature it may please thē to vnderstande that God who is auctour of nature can by his power doo with a Bodie that whiche is aboue the nature of a Bodie nature not destroied but keapte and preserued whole VVhiche Plato the Heathen Philosopher woulde soone haue been induced to beleue if he were aliue VVho asked what was nature answeared Quod Deus vult that whiche God wil. And therefore wee beleeue that Enoch and Elias yet mortal by nature doo by power of God liue in Bodie and that aboue na●ure Abacue was by the same power caught vp and in a moment caried from Iewrie to Babylon his nature reserued whole S. Peter by God accordinge to nature walked on the earth the same by God bisides nature walked vpon the waters Christe after condition of nature assumpted suffred death in Bodie the same Christe by his diuine power entred with his Bodie in to his Disciples through doores closed The B. of Sarisburie Our proufes are grounded not onely vpon Natural Reason but also vpon the expresse and knowen Wil of God And by suche Argumentes the learned Fathers were wonte in olde times to dispute of Christes Humanitie against Apollinarius Manichaeus Eutyches and other like Heretiques without controlment For Natural Reason holden within her bandes is not the enimie but the daughter of Goddes Trueth And therefore he must be very vnreasonable that wil thus without cause be angrie with Reason But it appeareth that M. Hardinge as he is vtterly without Scriptures and Doctours in these cases so is he also voide of Reason As touchinge Plato it seemeth there was harde holde when a Natural Philosopher must stande foorth to proue Christes Mysteries This mater within these fewe hundred yeeres hath benne attēpted many waies by Logique by Philosophie by the Metaphysiques by the names of Olde Fathers But when none of al these healpes woulde serue they imagined brought foorth Animosam Fidem a Faith without any woorde of God bolde to beleeue they knewe not what In the ende findinge theire wante and weakenes herein for that this Faith had no grounde they diuised Miracles and fieres yenough and ioined them with it Then was the mater sufficiently and fully prooued But Plato saith Natura est quod Deus vult Nature is that thinge that God wil. First what if M. Hardinge vnderstande not what Plato meante And what if Plato neuer vnderstoode what M. Hardinge meaneth Yet must Platoes name serue to prooue al M. Hardinges fātasies Plato saith Nature is what so euer God wil. Must we therefore conclude That Colde is Hoate White is Blacke Accident without Subiecte Subiecte without Accident a Bodie is no Bodie a Nature Finite is Infinite What a strange kinde of Philosophie hath M. Hardinge founde out It is a simple weapon that these menne wil refuse to serue theire turne The Philosophers called Epicuraei helde this fantasie that God sitteth in Heauen idly and at ease neuer incombringe or troublinge him self with the rule of the worlde and that therefore Nature ruleth it self onely by chance and at aduenture without any certaine direction of Goddes gouernement and that what so euer is donne therein is no parte of Goddes dooinge Contrary wise the Philosophers called Stoici helde an other fantasie that God him self is nothinge elles but nature and that therefore al thinges are wrought by necessitie and force of Destine and that God is hable to woorke no Miracle nor to doo any thinge contrary to the common course of Nature Both these folies Plato reproued by this shorte answeare Natura est quod Deus vult His meaninge is that Nature is subiecte and obedient vnto God and that there is neither Chance nor Necessitie in the course of Nature but al thinges are ordred by Goddes appointement and Natural Causes are onely the instrumentes of Goddes Wil. And therefore some compare Nature to the horse and God to the horseman that bridleth her and turneth her whither he listeth And for the same cause Origen saith Anima mundi est Virtus Dei The Soule of the Worlde is the power of God And S. Ba●ile saith The Worlde is the schoole of our soules to leade vs to knowe God Therefore God was hable by his power to diuide the Sea to pul backe and to staye the Sonne to open the Earth to make the water of Iordane to stande as a walle to staie the Fier from burninge and the water from drowninge If any man liste to knowe the cause hereof there is none other but Goddes Wil. In this sense the Philosopher Simonides was wonte to saie Solus Deus est Metaphysicus God alone is Supernatural And Pindarus for the same called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best or skilfullest Artificer Likewise S. Augustine saith Quomodo est contra Naturam quod Dei fit voluntate cùm voluntas tanti Conditoris sit cuiuscunque rei Natura Howe is it against Nature that is donne by Goddes Wil seeinge the Wil of so noble a Creator is the Nature of euery thinge This vndoubtedly was Platoes meaninge Nowe let vs examine M. Hardinges reasons Nature is what so euer God wil Elias and Enoch are yet alieue in theire bodies Abacuc was caught and carried to Babylon S. Peter walkte vpon the Sea Ergo Christes Bodie is at one time in a thousande places These argumentes holde A posse ad Esse and might haue stande the Heretiques Manichaeus and Eutyches in some good steede but in Catholique Schooles they haue no place But howe is M. Hardinge so wel assuered of Goddes wil Howe knoweth he that God wil haue Christes Bodie to be in a thousande places at one time to be euerywhere to be infinite to be no Bodie Uerily the Ancient Fathers for any thinge that may appeare neuer knew it Contrary wise he might haue saide Gods holy Wil was that Christe should take the Natural Substance of a Mans Bodie and that in al thinges he should be like vnto his Brethren and that his Bodie shoulde be a Creature and as S. Augustine saith should be in one place This is Goddes knowen and expresse Wil therefore by Platoes iudgement this is Nature Certainely S. Augustine saith as it is before alleged Christus Corpori suo Immortalitatem dedit Naturam non abstulit Christe gaue Immortalitie to his Bodie but he tooke not from it the