In what sense the Godhead may be eaten, or not eaten, I have already said so much, as then seemed sufficient, in my Former Reply to your First Answer. The meaning of Cyrillus is this, We cannot, neither know, nor believe on, nor feed upon the Divine Majesty of God, as it is pure, and Simple, and in it self: But all our knowledge, and all our Faith, which is our Spiritual Feeding, and Life, is derived unto us through Jesus Christ, and standeth only, and wholly in this, that the Son of God hath taken the Very Nature, and Substance of our Corruptible Flesh, and joined the same in One Person unto his ⟨p. 279⟩Godhead.1 Therefore S. Hilary saithe, Cognitus fieri Deus hominibus, nisi assumpto Homine, non potuit. Quia Incognoscibilem cognoscere, nisi per Naturam nostram, Natura nostra non potuit: God could not be known unto men, but by the Receiving of Man unto him. For God that surmounteth all knowledge, Our Nature could not know, 2but by the mean of our Nature. So saith S. Augustine, Quaerebam viam comparandi roboris, quod effect idoneum ad fruendum te: Nec inueni, donec amplecterer Mediatorem Dei, & Hominum, Hominem Christum Jesum: I sought a way to get strength, whereby I might be able to enjoy thee: But I found it not, before that I embraced Jesus Christ, which is the Mediator between God, and Man. Again he saithe, Christus Cibum, cui capiendo inualidus eram, miscuit Carni: Quoniam Verbum Caro factum est, ut infantiae nostrae lactesceret Sapientia tua: Christ tempered, and mingled his Meat (which is his Godhead) with his Flesh: which Godhead otherwise I was not able to receive. For the Word was made Flesh, that thy wisdom (o God) might become milk unto our childhood.
In what sense the Godhed maie be eaten, or not eaten, I haue already saide so mutche, as then seemed sufficiente, in my Former Replie to your Firste Answeare. The meaninge of Cyrillus is this, Wée cannot, neither knowe, nor beleeue on, nor féede vpon the Diuine Maiestie of God, as it is pure, and Simple, and in it selfe: But al our knowledge, and al our Faithe, whiche is our Spiritual Féedinge, and Life, is deriued vnto vs through Iesus Christe, and standeth onely, and wholy in this, that the Sonne of God hath taken the Very Nature, and Substance of our Corruptible Fleashe, and ioined the same in One Personne vnto his ⟨p. 279⟩Godhed.1 Therefore S. Hilarie saithe, Cognitus fieri Deus hominibus, nisi assumpto Homine, non potuit. Quia Incognoscibilem cognoscere, nisi per Naturam nostram, Natura nostra non potuit: God coulde not be knovven vnto menne, but by the Receiuinge of Man vnto him. For God that sourmounteth al knowledge, Our Nature coulde not knowe, 2but by the meane of our Nature. So saithe S. Augustine, Quaerebam viam comparandi roboris, quod effect idoneum ad fruendum te: Nec inueni, donec amplecterer Mediatorem Dei, & Hominum, Hominem Christum Iesum: I sought a waie to geate strengthe, whereby I might be hable to enioie thee: But I founde it not, before that I embraced Iesus Christe, vvhiche is the Mediatoure bitvveene God, and Man. Againe he saithe, Christus Cibum, cui capiendo inualidus eram, miscuit Carni: Quoniam Verbum Caro factum est, vt infantiae nostrae lactesceret Sapientia tua: Christe tempered, and mingled his Meate (whiche is his Godhed) vvith his Fleashe: whiche Godhed otherwise I was not hable to receiue. For the VVoorde vvas made Fleashe, that thy wisedome (o God) might becomme milke vnto our chilhoode.
- 1Nestorius. Hila. in Psal. 14•.
- 2August. Confessionū. Li. 7. Ca. 18August. Confessionū. Li. 7. Ca. 18
