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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	body_n	divine_a	unite_v	2,443	5	9.2437	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42885	Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.; Instruction de la jeunesse en la piété chrétienne. Part 2. English	Gobinet, Charles, 1614-1690.; Gobinet, Charles, 1614-1690. Instruction sur la pénitence et sur la sainte communion. English.	1689 (1689)	Wing G904C; ESTC R223681	215,475	423

were strictly united in the person of the Son of God. So that continuing what he was that is God he became what he was not viz. Man as St. Leo Sermone de Nativ Dom. expresses himself Manens quod erat assumpserat quod non erat Quest IV. How was this Divine Vnion accomplished WHen the fulness of time was come that God had decreed to send his Son for the redemption of Mankind he dismis'd from Heaven an Angell Messenger to the Blessed Virgin whom above all others he had chosen and in whom he had ordain'd this adorable mystery should be perform'd to declare unto her it was his will that she should be the temporall Mother of the Son of God. She had no sooner yielded and concurr'd with her consent to the accomplishing of the will of God thus manifested unto her but the Almighty power frames in her Virginal womb an humane body out of her purest blood creating in the same instant a rationall Soul to animate and inform it and in that same moment the Word who from all eternity terminates the Divinity began in time to terminate the Humanity of our Lord Uniting in his Person the two divine humane Natures And thus was fulfill'd that divine truth recorded by St. John Verbum caro factum est The word was made Flesh The Blessed Virgin having thus conceived the Son of God by the speciall work of the Holy Ghost at the end of nine months she brings him forth into the world nourishes maintains and breeds him up as other mothers use to do their Children and the Son of God lived with her thus unknown to the world untill the age of thirty years thenceforward only he began to manifest himself and to commence the work of our redemption for which he came Quest V. What is it that the Son of God hath done for our Redemption HE did four principall things first he preached publickly his Gospell during the space of three years and some months confirming the truth of his Doctrine his Mission and his Divinity by an infinite number of miracles Secondly he Suffer'd under Pontius Pilate a most bitter Passion and death upon the Cross upon which he offer'd himself a Sacrifice in satisfaction to the divine Justice for the Sins of all mankind and recompensation for the infinite injury which thereby was done to the divine Majesty Goodness and by this means to open the gates of Everlasting life for man to enter which till that time were shut against both Adam and all his Posterity Having performed this duty the third day he rose again from the dead and after that by frequent apparitions he had proved the truth of his Resurrection for the space of forty days he Ascended glorious and triumphant into Heaven from whence at the end of the World he shall come to judge both the quick and the dead all men according to their merits who for that end shall be raised from death to life and appear before him never more to die but receive either an Eternal Reward for their good or everlasting Punishment for their evil works Thirdly he establish'd and confirm'd his Church consisting of almost innumerable men Pastors and their Flock who should believe in him and continue in an uninterrupted Succession to the end of the world which Church Act. 20.28 he purchased with his blood Fourthly he instituted the Sacraments as the means to convey unto us the merits of his Passion and as so many pretious Vessels wherein is preserved the price of that adorable blood which he hath so abundantly shed for us to the end it might be applied unto us according as the necessity of our Salvation should require And for as much as these two last heads require a larger Explication we shall treat of them here in two distinct Articles ARTICLE III. What are we oblig'd to believe concerning the Church I Believe the Holy Catholique Church the Communion of Saints We must first believe that it is the Mysticall Body of which Jesus Christ is the Head or a Congregation of the Faithfull holding the same Doctrin or Faith which he taught using the same Sacraments which he instituted living under the conduct of the Apostles and succeeding Pastours and acknowledging the same visible Head the Vicar of Jesus Christ the Chief Bishop and true Successor of St. Peter Secondly that there is but one Church as there is but one God one Faith one Baptism as St. Paul Ephes 4.4 saith unum corpus unus Spiritus unus Dominus una Fides unum Baptisma unus Deus Pater omnium He that doth not conserve this Vnion saith St. Cyprian de unitat Eccles how can he believe that he hath Faith he who opposes and resists the Church who abandons the Chair of St. Peter upon which the Church is built how can he hope that he is in the Church since the blessed Apostle teacheth this same thing and shewing the sacred tye of Vnity affirming that there is but one body that is the Church as there is but one Spirit who governs it Thirdly that this is that only Church which acknowledgeth the Pope for her visible head whom Jesus Christ hath appointed to govern her and to be the source and Center of her Unity here on Earth which made St. Cyprian say ibid. that Heresies and Schisms spring from hence that some will not acknowledge in the Church one whom Jesus Christ constituted head over the rest in those words which he spoke to St. Peter Thou art Peter and upon this Rock I will build my Church and I will give to thee the Keys of the Kingdom of Heaven and in another place feed my Sheep Vpon one man continues St. Cyprian Ibid. he builds his Church and gives him charge to feed his Flock And although he bestow'd an equal authority upon the Apostles as far as concerns the remission of Sins Yet that the Vnity of the Church might more clearly appear he hath ordain'd one Chair and it was his will that the Vnity take its Original and beginning from one man and a little after he saith that the Primacy was given to St. Peter to shew that the Church of Christ and the Chair was one St. Hierome L. 1. in Jovinian says the same thing viz. That St. Peter was preferred before the other Apostles to be the head of the Church to the end that the head being one all occasion of division in the Church might be removed Fourthly we are obliged to believe that there is no Salvation for any one out of this one true Church It is an Article of Faith which hath been held constantly in the Church this having always been an unquestion'd and current Maxim that he who will not have the Church for his Mother shall not have God for his Father Which was the reason why St. Hierome finding himself in the East where there was some division upon this Subject the names of the three Persons of the Blessed Trinity writ to Pope

will perpetually hate the punishment of sin from which however she shall never be delivered she will indeed continually employ her utmost endeavours to quit her self of her pain but to no purpose She will be incensed against her own torments and against God himself O what a torture is this could we but understand it rightly Quid iniquis voluntatibus tam contrarium quam semper conari impingere semper frustra And is there any torment continues the same St. Bernard greater then that of the depraved will of the damned to be always carried on the one side with a continual desire and to be met on the other with a continual resistance and all this to no purpose to no effect Quid tam paenale quam semper velle quod nunquam erit semper nolle quod nunquam non erit What affliction more painfull then always to desire that which will never come to pass and continually to wish to be freed from that which they shall perpetually eudure In aeternum non obtinebit quod vult quod non vult nihilominus sustinebit The Damned shall continue during all eternity without obtaining what he desires and yet shall everlastingly suffer the evils which he would not suffer Who saith St. Bernard will put all this in execution Rectus Dominus Deus noster qui justitias dilexit St. Bernard l. 5. de Considerat c. 12. It will be God who is upright and just and who for that reason can never agree with the unjust and depraved will of the Damned but on the contrary will perpetually resist it and eternally confound it A misfortune saith the same Saint which shall certainly befall all those who shall set themselves against that streight rule which knows not how to bend or yield to the contrary Vae universo quod obvium fortasse offenderit cedere nescia rectitudo Such shall be the effect of the curse of God upon the Damned from the first moment that it shall fall upon their heads Doth it not hence appear how dreadfull Damnation is But this is not all For in the third place those wretched and accursed Souls shall be cast into the torment of fire even into the fire of Hell. This is the Minister and Instrument of the Divine Justice the fruit and issue of Mortal Sin. Fire saith the Prophet shall go before and consume his Enemies all about him Psal 96.3 And in another place Our Lord in his anger shall surround them with trouble and flames of fire shall devour them Psal 20.10 But what fire Theotime That fire which the divine fury as the Scripture saith hath enkindled against the wicked and will burn even to the bottom of Hell. Deut. 32.22 That fire in comparison whereof our Elementary fire is but a painted Figure As St. Augustin saith that fire whose ardour is inconceivable which burn not only Bodies but Souls also and Spirits by a wonderfull Vertue which the divine justice grants unto it raising it above the power of Corporal nature to be able to torment unbodied creatures That fire which by another quality no less admirable burns all without either consuming any other or ever spending its own substance Our fire consumes the things it burns and when it hath wasted them spends it self for want of fuel but the fire of Hell is of a quite contrary nature It conserves its proper matter it burns without either consuming the matter or ever diminishing it self For this reason our saviour calls it ignis inextinguibilis an unextinguishable Fire and a Father of the Church hath given the reason Because the fire of Hell being created by God for the punishment of Sin it chastiseth the sin as it is commanded without consuming the Author Illa enim non casualis sed rationalis exustio quia culpam jubetur inquirere substantiam nescit absumere Euseb Emis hom 1. ad Manachos O Fire is it possible that men should fear thee so little is it not a wonderfull thing that so many words should be necessary to create in men a dread of that infernal fire whereas we are so sensible of that we see and feel amongst us If a small spark fall but on our hands it makes us cry out amain if one were constrained to put his finger in the fire but for a quarter of an hour he would not be able to endure it and yet the fear of the fire of Hell moves us not at all The Prophet crys out to all the world Who of you can dwell with a devouring fire or who can inhabit everlasting flames Isai 33.14 Yet in the mean time there are but very few that concern themselves to avoid that horrible torment or the object that deserves it which is sin or think seriously of the means to escape it at the hour of death which are Penance and a virtuous Life Ponder this Theotime and do not follow the throng of those blind people who run thus headlong to their ruine and without either foresight or prevention precipitate themselves into this infernal fire Now for the better prevention of this dreadfull misfortune let us consider its continuance which will not be for a day or a year or a hundred years but for all Eternity Inignem Aeternum that is this fire and all the other torments of the Damned shall never end they shall endure as long as God shall be God. In this life we have this comfort in our greatest afflictions that once they will have an end Death the most fearfull of all evils puts an end to all the rest in the worst of miseries one wishes that Death will come and it comes at last But in Hell we shall not have as much as this Satisfaction Death there is inexorable it is always present and allways absent The Damned see it continually it is always before their eyes and yet is always flying from them as it is said in the Apocalips c. 9.6 Men shall then seek Death and shall not find it they shall wish to dye and Death shall fly from them What more frightfull State then that where one can have no other comfort then that of Death and yet Death will never come there will be no other Life for those miserable Creatures then a perpetual Death and no other Death then to live continually amidst those Tortures as the learned St. Paulin in his Poetry said admirably well Vita erit sine fine mori mors Vivere poenis Et duranta suas pascere carne cruces Their Life shall be an endless Death and their death shall consist in this to live in Torments and by means of their never-to-be-consumed body continually to maintain their Punishment Their Torments saith another Father would incessantly destroy them but the justice of God will not permit them to dye and they will continue in that state for all eternity without ever putting an end to their misfortunes which will always fly from them and eternally avoid them Occidente poenâ vivificante

I believe the Gospel I must also necessarily believe the Acts of the Apostles because the same Authority of the Catholick Church obliges to believe them both We may say the same of all the other truths which are proposed by the Church for if we believe one we ought also to believe the others because it is the same Authority and the same Church which proposes and gives us assurance of them both And the same St. Augustin l. 16. cont Faust c. 3. speaking of Hereticks and those who would give credit to nothing but their own will. You says he who in the Gospell believe what you please and what you like not reject You rather give credit to your selves then to the Gospell because when led by your private Spirit you approve what pleaseth and disapprove what displeases you in Scripture you do not at all submit your selves to the authority of holy writ there to find out your faith but rather you subject the Scripture to your selves to judge of it according to your will. In fine Faith ought to be firm that is fixed steddy and free from any at least voluntary doubt And this also for the same reason the infallible authority of the Church which proposes unto us the divine truths the objects of our Faith and cannot be deceived in what she proposes to us So that there is no more reason to doubt of any one truth then of all the rest And there is not a better way to dispell with ease the doubts which arise against any one article of our faith then to reflect upon the others which one believes with all the certainty imaginable which yet are no otherwise grounded then upon the same authority of the Church for if we do not doubt of those neither ought we to question these In all the doubts which may occur concerning any point or points of faith whether they arise from our own imaginations or spring from occasion of Heresy new doctrins or scandall given in the Church we ought to have recourse to this authority as to a secure refuge A refuge where we shall find the divine Protection against the contradiction of evill tongues as the Psalmist hath it and after him St. Augustin in those excellent words which he delivers upon that passage of Psa 30. exposi 2. Serm. 3. Preteges eos in tabernaculo tuo a condictione linguarum If you find tongues which contratradict you heresies raised up against you and divisions which oppose you have recourse to the Tabernacle of God adhere and stick fast to the Catholick Church do not depart from this rule of Truth and you shall be protected and guarded from the contradiction of tongues in the Tabernacle of God. Behold not only a wholsome but also a necessary advice which ought to be practised upon occasion of any doubts in faith and especially in the beginning of any heresy And had the hereticks of our time follow'd this good councell they would never so unfortunately have continued obstinate in their errour or drawn others into the same ruin as they have done CHAP. II. Of the things we are obliged to believe WE shall reduce them to four heads 1. The Divinity or what we are obliged to believe of God. 2. The Incarnation or the Humanity of the Son of God which shall comprehend what we are to be believe of Jesus Christ 3. The Church 4. The Sacraments These four things are all contained in the Apostles Creed ARTICLE I. What are we oblig'd to believe of God FOur things The First I believe in God that God is that is that there is one only true God who is an uncreated Being Eternall Independent Infinite in perfections in Knowledge in Power in Wisdom in Goodness in Justice and in all other things Secondly The Father Almighty and in his only Son I believe in the Holy Ghost that in God there are three Persons The Father the Son and the Holy Ghost That all these three are but one true God having the self same divine Essence the self same Wisdom the self same Goodness the self same Power and so of the other divine perfections That the Son the Eternal Word proceeds from the understanding of the Father by a perfect Knowledge which the Father conceives of himself by which he expresses his Image in the Son. And the Holy Ghost proceeds from the Father and the Son by a Mutuall love which they bear one another That these Processions do not cause any inequality or dependence or priority amongst the Divine Persons who are all Equall and Eternall as being all but one only true God One in Nature and three in Persons Thirdly Creator of Heaven and Earth That God is the authour and creator of all things that he hath made both Heaven and Earth and all the creatures therein whether visible or invisible of nothing by his only word That he conserves them by his power and governs them by his wisdom Fourthly Life Everlasting That as he is the beginning and first cause so also he is the end of all things and particularly of Men and Angels whom he created to adore and serve him and for whom he hath prepared eternall happiness which will consist in this that the blessed shall see him perfectly and enjoy him as he is in himself and this enjoyment shall endure for all eternity it shall never no never end ARTICLE II. What are we obliged to believe of Jesus Christ FOR the greater facility and distinctions sake we shall divide this Article into Questions Quest I. What is Jesus Christ And in Jesus Christ his only Son. HE is the Son of God the Second Person of the Blessed Trinity who was Incarnate that is made Man for us men and for our Salvation But Quest II. Why was he made Man TO redeem man from the Sentence of everlasting death which we had all incurred by disobedience of the first man and to give full satisfaction to the Divine Justice as well for that first or Original Sin as for all the rest which have been committed ever since by other men Quest III. This Incarnation in what doth it consist Who was conceived of the Holy Ghost born of the Virgin Mary IT consists in the strict and personal union of the Eternall word with human nature that is with a mortall body and an immortall Soul such as we have from which union there results a compound whom we call Jesus Christ true God and at the same time true man. Whence it plainly follows that in Jesus Christ there are two Natures and one only Person viz. the one divine the other humane nature both united in one the same Person of the Son of God or the eternal word whereas on the contrary in the divinity there is but one Nature three Persons By this Union the Divinity was neither changed into the Humanity nor the Humanity into the Divinity of our Lord for that is impossible But both natures enjoying either of them their own perfections