Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	apostle_n	church_n	creed_n	1,331	5	10.2664	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20770	A treatise of the true nature and definition of justifying faith together with a defence of the same, against the answere of N. Baxter. By Iohn Downe B. in Divinity, and sometime fellow of Emanuel C. in Cambridge.; Selections	Downe, John, 1570?-1631.; Baxter, Nathaniel, fl. 1606.; Bayly, Mr., fl. 1635.; Muret, Marc-Antoine, 1526-1585. Institutio puerilis. English.	1635 (1635)	STC 7153; ESTC S109816	240,136	421

holy Virgin to bee Genitricem Dei the Mother of God let him bee anathema The Councell of Chalcedon confirmed the same Act. 5. ratifying the Acts of the Ephesine Councell And the fift Councell of Constantinople thus defines If any say the glorious Virgin Mary is not truely but abusiuely Genitrix Dei that is the Mother of God let him bee Anathema or accursed Secondly by ancient Fathers both before and since Nestorius In ad Rom. who all stile her Deiparam the Mother of God Origen largely discourses and renders many reasons why shee should bee so called Eusebius Pamphili saith that the Empresse Helena honored Deiparae partum In vita Constantini the birth of the Mother of God Cyrill of Alexandria president in the foresaid Councell of Ephesus in his Anathematismes sent to Nestorius saith that Marie genuit In Conc. Eph. carnally begat him that was made flesh euen the Word of God and anathematizeth them that deny her to bee Genitricem Dei Epist 1. ad Chelid the Mother of God Gregory Nazianzen If any belieue not the Virgin Mary to be Genitricem Dei the Mother of God Ep. 97. ad Leon. Aug. let him bee separated from God Leo Accursed bee Nestorius who belieued not the Blessed Virgin to bee Dei Genitricem the Mother of God Iohn Cassian It is not lawfull to say Christ and not God is borne of Mary L. 2. de Incar Prosper of Aquitani The Virgin Mary bare Christ who is God of Heauen Hesychius L. 1. com in Lev. 2. Therefore to note the Natiuity of Christ the Sacrifice is said to bee baked in an ouen to wit in the Wombe Genitricis Dei of the Mother of God Augustin Mary therefore begat Cont. Faelic c. 12. and begat not the Sonne of God She begat him when Christ was borne of her according to the flesh Shee begat him not when the Sonne without beginning issued from the Father Vincentius Lirinensis Anathema to Nestorius denying God to bee borne of the Virgin Many more Fathers I could easily alledge Ca 21. but I presume one Decade of such witnesses is euidence sufficient Thirdly by latter writers of the reformed Churches Inst l. 2. c. 14. §. 4. who maintaine the same Faith of the Fathers Caluin We are to abhorre the Heresie of Nestorius that was that Mary is not the Mother of God Againe Hee that is the Sonne of God the same is the Sonne of Mary Beza Referr Scr. The Church hath rightly defined against Nestorius In Luc. 1.35 that Mary should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Peter Martyr Wee confesse that the Sonne of God is borne of the Blessed Virgin neither doubt wee to call Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. de Corp. Christ loc the Mother of God Sadeel Iustly was Nestorius condemned denying the holy Virgin to bee Deiparam the Mother of God seeing our ancestors haue constantly defended that Mary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God De ver hum nat Christ though not the Mother of the Diuinity Danaeus In Aug. de haer c. 91. Part. l. 1. It is manifest that Mary may and ought to bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Polanus It is rightly said of Christ that hee is God borne of the Virgin Loco de Christ Bucanus placeth among doctrines repugnant to diuine truth this of Nestorius that Mary is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Tilenus The Blessed Virgin is truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Synt. de Nat. Christ n. 19. Ser. c. 18. On Creed Perkins Hence Mary is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God though shee be not the Mother of the Deity And Shee must bee held to bee the Mother of the whole Christ God and Man and therefore the ancient Church hath called her the Mother of God yet not the Mother of the Godhead Praemonit Finally the great Defendor of the ancient Catholicke and Apostolicke Faith King IAMES I acknowledge her to bee the Mother of God seeing in Iesus Christ the humane nature cannot bee separated from the Deity Fourthly by the Creed of the Apostles so vniuersally receiued of all Churches wherein all true Christians professe that they belieue in Iesus Christ the onely begotten Sonne of the Father and that he was conceiued of the Holy Ghost and borne of the Virgin Mary If the eternall sonne of God were borne of the blessed Virgin then must shee needs bee the Mother of God The Creed therefore of the Councell of Chalcedon thus expoundeth and openeth it Borne of the Blessed Virgin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mother of God Neither may wee thinke that the holy Church of Christ hath vnaduisedly or rashly beléeued this doctrine but vpon firme and vnmoueable grounds both of Scripture and the analogie of Faith For first Scripture euidently teacheth it That holy thing which shall bee borne of thee shall bee called the Sonne of God saith the Angell Gabriel and Elizabeth whence commeth thus that the Mother of my Lord should come to me By which place saith Beza it is expresly manifest against Nestorius that Mary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Againe if Mary bee the Mother of Iesus Christ and Christ be God it followeth of necessity that she must be the Mother of God Nay doth not the Prophet directly say that the child borne vnto us is the mighty God In a word Esa 9.6 it will not I trust be denied but that Mary is the Mother of him that was Crucified that died that shed his bloud that was seene with the eye and felt with the hand 1. Cor. 2.8 Phil. 2.8 Act. 20. 1. Ioh. 1.2 But it was the Lord of glory that was Crucified that was obedient to the death that shed his bloud it was the Lord of life that was both seene and felt And therefore is Mary also the Mother of the Lord of glory the Mother of the Lord of life the Mother of him that is equall with God and consequently God seeing none is equall vnto God but God As Scripture so the Analogie of Faith also confirmeth it For no reason can be rendred why Mary should not be the Mother of God but eyther because Christ is not God or because the humanity was the subject of Conception and Birth before it was assumpted by the Word or lastly because the Humanity was neuer assumpted into the Vnity of the same Person but remayned a distinct person by it selfe all which were the damnable blasphemies and heresies of Arius Photinus and Nestorius the first of Arius the second of Photinus the third of Nestorius Therefore contrarywise I argue thus If Christ bee God and the Humanity were at the first creation thereof preuented from subsisting in it selfe and neuer had subsistence but in the Word so as both Natures constitute one onely Hypostasis or

not the Faith of the Creed because we question it whether the Apostles were authors of it or no. As if to doubt of the author were to doubt of the truth of the matter or as if all those Ancients reiected the epistle to the Hebrewes for Apocryphall which were not resolued who wrote it whether Paul or Barnabas or Luke or Clemens Secondly how weaklie Popish traditions are supported by the tradition of this Creed For not being the Apostles how can it be a tradition of the Apostles or if it be a tradition of theirs yet is it such a tradition as is written contayned in Scripture and such wee willingly receiue Let them proue the rest of their pretended traditions to be such and we will readily embrace them also But returne wee to our purpose This Creed by whomsoeuer it was made is intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symbol the reason whereof we are now to inquire To let passe those barbarous and iocular notations which ignorant Monks haue giuen of it lest relating them I should both spend time defile my paper some deriue it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as they say a shote or reckoning Ruff. Symb. Aug. ser de tem 115. for that the Apostles meeting together to compile it did each conferre his article as it were his symbole for defraying of this heauenly banket But first the Apostles as we haue declared neuer compiled this Creed Secondly if they compiled it yet as Antonius Nebrisensis saith Quinquag c. 40. it is neither credible nor likely that each of them conferred his particle seeing in those things that are constituted and decreed by many it is not the manner for euery one seuerally to put his word or saying into it but for all iointly to agree vpon the whole Adde hereunto that if it were so men would neuer haue diuided the Creed as they haue done some into seuen articles because of the seuen gifts of the holy ghost very many others into fourteen but onely into twelue according to the number of the Apostles who dictated each of them his article Lastly not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a shote as the learned know neither can it bee shewed to bee otherwise in any Greeke writer Indeed in Latine writers yee shall sometimes find Symbolum so vsed yet that it is found so in any skilfull Criticks impute it to the ignorance of Notaries and by the warrant of the best Manuscripts restore the Feminine Symbola into the roome thereof Others fetch it from Symbolum signifying a Pledge or token and first such a pledge whereby persons espoused bind themselues to bee faithfull and true one vnto another because likewise in our spirituall espousals with Christ as he giues vnto vs his blessed spirit as an earnest of his constant loue to vs so wee returne backe againe the profession of our faith as a firme pledge of our loyalty and subiection to him This reason caries good likelyhood and proportion with it So doth also the next when it signifieth tesseram hospitalem such a token as Cities were wont to giue vnto their friends that shewing it they might find friendly entertainment in confederate townes or such as one friend was wont to giue vnto an other to the like end Which how it fits the amitie and frienship betweene Christ vs who sees not Neuerthelesse I rather thinke it is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifieth a watchword For the Primitiue Church seemeth much to haue beene delighted with militare terms I suppose because in Scripture Christians are so often compared vnto souldiers And hence it is that the Church is distinguished into Militant and Triumphant that Heathen are called Pagans in opposition vnto souldiers that the two mysteries of the Church are termed Sacraments a word importing that oath of obedience which souldiers take vnto their Generals In like manner may the Creed be called a Symbole because it is as a watchword by which true Orthodoxe Christians many discerne one from the other Painims Iewes Turks and Hereticks Heerwith agreeth Maximus Taurinensis Symbolum tessera est signaculum quo inter fideles perfidosque secernitur Hom. de trad Symb. the Symbole is a watchword or marke by which Faithfull and Faithles men are discerned And Ambrose De voland Virg. l. 3. Symbolum cordis signaculum est nostrae militiae sacramentum the Symbole is the seale of the heart and the sacrament of our warfare In Symb. And Ruffin Nequa doli surreptio fiat symbola discreta unusquisque dux suis militibus tradit quae Latine vel signa vel indicia nominantur ut si forte occurrerit quis de quo dubitetur interrogatus symbolum prodat si sit hostis an socius lest there should be any surreption or deceit euery captaine deliuereth vnto his Souldiers a distinct watchword that if they meet with any of whom they doubt by demanding the watchward they may discouer whether hee bee a friend or an enimy And this hee accommodateth vnto the present purpose Now seing the Gentiles were wont to giue for their watchword the names of some of their Gods Xenoph paed l. 3. 7. Pausan l. 10. Suet. Calig c. 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minerua Iupiter and the like what fitter Symbole could Christians haue then their Faith in the holy indiuiduall Trinity And thus much of the title of the Creed proceed wee yet further Besides this Creed there are diuers others verie ancient both Generall of the whole Church such as are those foure famous ones of Nice of Ephesus of Constantinople of Chalcedon and Particular either of seuerall Churches or of priuate men among which that of Athanasius is most renowned All which though in forme of words they vary yet for substance are all one there being Eph. 4.5 as S. Paul saith but vna fides one faith Neither yet was this number of Creeds needles or endles For when heresies began to encrease and preuaile the Church thought it necessary to set forth some short Confessions by which the people as by a touchstone might discerne the gold of Orthodoxe truth from the copper of errors and heresies Saith S. Hilarie Nihil mirum videri debet fratres charissimi quod tam frequenter exponi fides caeptae sint necessitatem hanc furor haereticus imponit you ought not to maruell much beloued brethren that nowadayes Creeds are so frequently set forth the fury of hereticks hath layd this necessity vpon vs. Thus against Arius denying the diuinity of Christ was the Nicene Creed framed against Macedonius and Eudoxius denying the Deity of the holy Ghost and his proceeding from the Father and the Sonne the Constantinopolitane against Nestorius denying the vnion of both natures of Christ in one person the Ephesine against Eutyches confounding both natures and swallowing vp the humane in the diuine that of Chalcedon Thus of late the reformed Churches to quit