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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	humane_a	property_n	6,283	5	9.7419	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13257	A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions.; Confessio Helvetica Posterior. English.	Bèze, Théodore de, 1519-1605.; Bullinger, Heinrich, 1504-1575.; Old, John, fl. 1545-1555.	1568 (1568)	STC 23554; ESTC S118060	120,110	316

euerlasting Also Math. xviij It is not my fathers will that any of these little ones should perishe Lette Christ therefore be our glasse wherein wee maie beholde our predestinacion wée shall haue a testimonie plaine and sure inough that wée are writtē in the booke of life if wee take parte with Christe and if he be ours and we his knit together with the bondes of true faith when we be tempted about predestinacion Temptatiōs about Predestination then the whiche temptacion there is scase any more daungerous let it be our comforte that Gods promises are generall to the faithfull saiyng Aske and ye shal receiue euery man that asketh receiueth And to cōclude Luke xi lette vs reioyce that with the whole churche of God wee praie Our father whiche art in heauen c. That we are also by Baptisme ingraffed in Christes bodie and fedde in the church oftimes with his flesh and blood to the obtainyng of life euerlastyng With these comfortes we being strēgthened are willed by Paule to worke our saluacion with feare and tremblyng ¶ Of Iesus Christ true God and perfecte man the onely sauiour of the worlde Chap. 11. WE beleue and teache that the sonne of God our lorde Iesus Christ is true God Christe from the beginnyng was predestinate of his father to bee the sauiour of the worlde and that he was begotte not onely when he tooke fleshe of the virgine Marie and before the foundaciō of the worlde was laied but euen before all eternitie and that of his Father after an vnspeakeable sort For Esay saith xxxv What man shall declare his generaciō And Mich. v. His goyng forthe hath been frō the beginnyng and frō euerlastyng And Ihon in the Gospell Cha. j. In the beginnyng was the worde the worde was with God and that woorde was GOD. c. Therefore the Sonne touchyng his diuinitie is coequall and of one substaunce with the Father true God not by name or adoption or any dignitie onely but in substaunce and nature as Ihon the Apostle saieth 1. Ioh. 5. This is the true God and life euerlasting and Paule Heb. j. He hath made his sonne heire of all thynges by whō he made the worlde beyng the brightnesse of the glorie and the ingraued forme of his persone and bearyng vp all thynges by his mightie worde for in the Gospell the Lorde hymself hath said Glorifie thou me O father with thine owne self with the glorie which Ihon. xvii I had with thee before the world was It is written Ihō v. That the Iewes sought to kill Christ bicause he called God his father making himself equal with God we deteste therefore the impious doctrine of Arrius and al the Arians Heresies againste the soonne of God but chieflie the blasphemies of Michaell Seruetus a Spaniarde and all that take his parte whiche blasphemies against the sonne of God Satan by thē hath as it were brought from helle and moste impudentlie and impiously doeth sowe abrode in the worlde Wee beleue also teache that the self same Christ being true man had fleshe also eternall soonne of the eternall God was made the soonne of manne also of the sede of Abraham and Dauid not by carnall copulation as Hebion said but conceiued moste purely of the holy ghoste and borne of Marie who notwithstandyng continued a virgine as The virgin Marie Math. i. Ihon. i. Hebre ii the storie of the Gospell diligently setteth out vnto vs and Paule saieth he chose not Angels but the seede of Abraham Ihon the Apostle likewise saith He that beleueth not that Iesus Christ came in the flesh is not of God The fleshe therfore of Christ was neither fantasticall nor broughte downe from heauen as Valentine and Martion dreamed Furthermore our lorde Iesus Christe had a soule not voide of sēce reasō as Appollinaris thought Iesus Christ had a soule indued with reason neither had he fleshe without a soule as Eunomius taughte but a soule indeed with reason and fleshe with all her senses by the whiche senses he felt and suffered true vnfained tormentes griefes at the time of his passion Mat. xxvi as he hymself saied My soule is verie heauie euen to the death and in Ihon the .xij. Now my soule is troubled c. Wee acknowledge therefore twoo Twoo natures in Christ natures a diuine and humane in our one Lorde Iesus Christe and further saie that thei bee ioyned or knitte together not confounded or mixte but rather that the propertie of their natures remain safe in one persone vnited or ioyned together for that wee worshippe one Christe our Lorde and not twoo I saie one true GOD and true man as touchyng his diuine nature of like substaunce with his father as Heb. 4. touchyng his humanitie of like substaunce with vs menne and like in all poinctes exceptyng synne For as wée doe abhorre from the Nestorians opinion Heresies makyng twoo of one Christ and breakyng the vnitie of his persone so we willynglie deteste the madnesse of Eutiches and Molothelites or Monophistices who deny the propertie of his humain nature Neither doe we teach that Christe his diuine nature did suffer Christ his diuine nature suffred not neither is his humaine nature euery where or that he as touchyng his humain nature remaineth to this daie on the yearth or that his humanitie is euery where neither do we thinke or teach that Christe had no true bodie after it was glorified or that then it was deified and so deified that it kept not the properties of a bodie and soule or that it was chaunged all together into a diuine nature and begā to be onely one substaunce Wherefore we allowe not the fonde foolishe quirkes of Schuenkfeldius Heresies and suche like subtile disputers nor their intricate obscure reasonyng of this matter wherein thei agree not emong them selues Further more we beleue that our Lorde Iesus Christe suffered and died in deede for vs in the fleshe as Peter saieth Wee 1. Pet. 4. Christe touching his humanitie suffred in deede deteste therefore the Iacobits and the Turkes moste impious madnes who abhorre the passion of Christe In the meane while wee denye not but that the Lorde of glorie according to Paules woordes was crucified for vs. For 1. Cor. 2. deuoutlie and reuerentlie wee reade and vse the cōmon propertie of speach drawen out of the scriptures and vsed of all the olde writers in expoundyng and recōcilyng the places of the scriptures whiche seme to disagree Wee beleue and teache that the same our Lorde Iesus Christe did rise from the dedde in the self same true fleshe in the whiche he was crucified and died and Christe his resurrection that he raised not vp an other bodie in steede of that whiche was buried nor that he became a spirite whereas before he was fleshe but that he kept stil his true bodie Therfore when his disciples thought that thei sawe the spirite of the

18. 19. 2. Cor. 12. 7 as the hollest though thei resiste are not vnspotted of infirmities and faultes while thei liue in this worlde 12. We beleue that from this corrupcion and generail condemnacion in whiche all menne are plunged a Exod. 9. 16. Rom. 9. 22. God draweth out those whom in his euerlastyng and vnchaungeable counsaile he hath chosen through his onely goodnesse and mercie in our Lorde Iesus Christe without consideracion of their workes leauyng b Rom. 3. 2. 9. 23. 2. Tim. 2. 20 Tite 3. 5. 7. Ephe. 1. 4. 2. Tim. 1. 9. the reste in the self same corrupcion and condemnacion to shewe his iustice in them as he causeth the richesse of his mercie to shine in the firste For the one are no better then the other till GOD hath discerned them accordyng to his vnchangeble counsaile whiche he hath determined in Iesus Christe before the creacion of the worlde Neither is any able of his owne proper vertue to obtaine this goodnesse c Ier. 10. 23 Ephe. 1. 45 seyng that naturally we can not haue so muche as one good mocion affection or thoughte till God preuente vs and dispose vs therevnto 13. Wee beleue that in the same Iesus Christe all that is requisite to our saluacion hath been offered and communicate vnto vs a 1. Cor. 1. 30. Ephe. 1. 6. 7 Col. 1. 13. 14 Tite 2. 14. who beyng geuen to vs for our saluacion became to vs immediatlie wisedome rightuousnesse sanctificacion and redemption so that declinyng from hym wee forsake the mercies of the Father whiche ought to be our onely refuge 14. We beleue that Iesus Christe beyng the wisedome of God a Iohn 1. 14. Philip. 2. 6. and his eternall soonne hath taken our fleshe on him to the ende that beyng GOD and manne in one persone b Heb. 1 17. 2. Cor. 5. 21 yea man like to vs of bodie and soule subiect to passions sauyng that he is cleane from all spotte c Act. 13. 13. Rom. 1. a. 8. 3. 9. 5. ii Cor. 5. 21. Phil. 2. 7. Heb. 2. 14. 15. 5. a. And as concernyng his manhod that he was the true séede of Abraham and Dauid d Mat. 1. 18. Luke 1. 35. though he were conceiued by the secrete power of the holie Ghoste Wherein wee deteste all those heresies that of old time troubled the Churches and namely also the Deuillishe imaginacions of Seruet who altributeth to our sauiour Christe a phantasticall God hedde in that he termeth it to be the idea and patron of all thinges and nameth him the personall or figuratiue Soonne of God and finallie forgeth hym a bodie of three vncreate Elementes and so mingleth and destroieth bothe the natures 15. We beleue a Math. 1. Luke 1. Ihon. 1. 14. i. Tim. 2. 5. and. 3 16. Hebre. 5. 8. that in one onely persone that is Iesus Christe the twoo natures are truely and vndiuidedlie conioigned and knitte and eche nature neuerthelesse remainyng in his distincte propertie So that as in this coniunction the diuine nature retaining his propertie remaineth vncreat infinite and filling all things b Luc. 24. 38. 39. Rom. 1. 4. Philip. 2. so the humaine nature remaineth finite hauyng forme measure and propertie yea and though Iesus Christe in risyng againe haue made his bodie immortal yet toke he not away the truth of his nature And thus we so consider of his Godhedde that wee spoile hym not of his manhod 16. We a Iohn 3. 16 15. 13. beleue that God in sendyng his soonne mynded to shewe his loue and inestimable goodnesse towardes vs in deliuerynge hym to death and raisyng him again to fulfill all iustice and to obtaine vs euerlastyng life 17. We beleue a 2. Cor. 5. 19. Heb. 5. 7. 8. 9. 9. that by the onely Sacrifice that our Lorde Iesus offered on the crosse we are recōciled with God b 1. Pet. 2. 24. 25. to be holden and reputed iuste before hym for that wée can not please hym or be partakers of his adoption but in that he forgeueth burieth our faultes c Heb. 9. 14 Ephe. 5. 26. 1. Pet. 1. 18 19. So we proteste that Iesus Christ is our whole and perfecte wasshyng that in his death we haue full satisfaccion to discharge vs of those faultes and iniquities wherein wee offend send and that wee are deliuered by none other meane 18. We beleue a Psal 32. 1. Iohn 17. 23. Rom. 4. 7. 8 8. a. b. c 2. Cor. 5. 19 that all our iustice is grounded in the forgeuenesse of our synnes whiche is also our onelie felicitie as Dauid saieth b 1. Tim. 2. 5 1. Ioh. 2. 1. 2 Rom. 5. 19. Act. 4. 12. Wherfore we reiect all other meanes of iustificacion before God and without presumyng on any vertues or desertes we simply hold on the obedience of Iesus Christ whiche standeth vs in stede as well to couer all our faultes as to finde fauour before God And in effect we beleue that straiyng neuer so little from this grounde wee can finde t is where no reste but are continually moued with vnquietnesse for that we are neuer in quiet with God till we be fully resolued to be beloued in Iesus Christ séeyng wee bee worthie to bee hated of our selues 19. We beleue a Ro. 5. a. b. 8. 15. Gal. 4. 45. 6. 7. Ephe. 2. 13. 14. 15. that by this meane wee haue libertie and priuilege to cal vpon God with full assuraunce that he will shewe hym self to bee our Father For wee could haue none accesse to the Father if wée were not directed by this mediatour And to bee exalted in his name it behoueth vs to hold our liues of hym as of our hedde 20. We beleue a Rom. 1. d. Gal. 2. d. Iohn 3. 15. that we are made partakers of this rightuousnesse by faithe onelie as it is saied that he suffred to obtain our saluacion that who soeuer beleueth in hym should not perishe b Mat. 17. Iohn 3. 16 17. 10. 20 21. And that this is dooen for that the promises of life which are geuē to vs in hym are made fitte for our vse wée feele the effecte thereof when wee accepte theim not doubtyng that beyng assured by the mouthe of God we shal not bee frustrate thereof c Rom. 1. 17 3. 24. 25. 28. 30. 4. a. b. c. Gal. 2. d. So that righteousnesse whiche we obtaine by faithe dependeth on the free promises by whiche God declareth and testifieth that he loueth vs. 21. We beleue a Ephe. 2. 8. 1. Thes 2. 5. 1. Cor. 2. 12. 2. Pet. 1. 3 4 1. c. that we are illumined in the faithe by the secrete grace of the holie ghoste so that it is a frée and particuler gifte whiche God bestoweth vpon suche as seemeth to hym good in suche wise as the faithfull haue not wherein to glorie beyng doubly beholden in that thei were

methode and all other thinges beinge set in their places the natiue expositions maye be knowen And if God His expositiō and the hard wordes cōmune places graunt me that I may hereafter adde hereunto twoo other thinges whiche I am about nowe that is to say a breife exposition of the wordes that offer thē selues in the texte commune places beside euery one noted with a word in their proper places then truly shall I thinke that I haue done some thynge worthie trauell But it may please god once to graūt these In the meane seasō most noble Lords I thought it good to writte and dedicate vnto you chiefly that haue embraced true Religion in Fraunce my natiue countrie all that whiche God hath giuen met bothe that I might shewe forthe some token of a thanckfull minde for what dooe we not allowe vnto you whiche with the bucklers of your own bodies haue defēded the poore miserable shepe againste the rage of the Wolues and also that I maie cōfirme you more and more to perseuer in this heroicall fortitude and stoutenes whiche becometh your noble courage Lo then most noble Prince those holy teachers of that heauēlie doctrine for the defēce wherof thou haste not doubted to offer thy life I saie to so many and so great perilles and daungers Lo vnto you honourable and noble Lordes those holie misteries of that eternal wisedome the whiche the more that you shall knowe the more glad shall you bee though you bee driuen to shedde your blood again for him whiche hath redemed you with his moste precious blood These are the excellēt ensignes of the victorie of your faithe and zele euen before the verie Angelles of heauen in the settyng vp whereof yet would to God O would to God I saie like as your desire was you might onelie haue vsed Spirituall weapons But now when peace is restored you haue greate nede of a spirituall constancie and an inuincible power and force of faithe that this woorke that you haue begonne maie bee finished with your euerlastyng laude and praise And the Lorde will minister this vnto you by the continuall and diligente hearyng of his woorde and meditatyng of the same For that whiche meate is vnto The exercise in gods word necessary our bodies the same do these heauenlie dainties minister to our myndes that is to say not onely that we should liue by the liuelie iuice of theim but also that we should grow and encreace to full age whiles at the length we be made perfite at that last daie And here I dooe desire your honours that you would vouchsafe with quiet myndes to heare certain thinges of me whiche belong to your charge If so bee that Beleue faithfull teachers that bring no thinge but Gods worde you be fullie perswaded that we whō you haue heard and of whom you are begotten in the Lorde doe teache true and holie thynges I beseche you suffer not your selues to be drawen from Beware of crafty hypocrites thēce one iote And I haue great cause thus to admonishe you For though I doe knowe the fortitude of your myndes yet doe I also knowe how greate the craft is of certain that lie in waite to berciue you of your saluacion and what is their impudencie and malice I doe not speake of those opē and knowen enemies of the truthe but I doe meane those Sinons and craftie coūterfaictes Sinon a Greciā vnder the pretence of religiō betraied Troye who partely would haue a certaine meane and mingled religion I knowe not how and partely waite for the occasion to sowe discorde emōges you by those infortunate discordes and controuersies about the Lordes Supper What saie thei is it all one to transforme the Churche and to reforme it Wer our fathers al blind Are these felowe that come we knowe not whence onely wise Are not these the' that all the beste learned dooe call Sacramētaries and vtterly abhorre All true gospellers are ready to geue accomptes Now what we haue to aunswer herevnto you are not ignoraunt and wée will neuer refuse to shewe the causes before the whole worlde of this that thei cal a trasformacion But it is wōder if al menne doe not see what these menne goe about seyng some of them dooe seruice to those that are openly the moste deadly enemies of the Gospell Beware of crafty tourne cotes of Christ others are notorious by plaiyng so oftē the Apostatates others of them haue vttered al their life long vnto the whole worlde their inconstancie and their babblyng and that thei haue no iudgemente at all seyng in thirtie yeres space thei haue not yet learned that menne maie not halt nor wauer in religion These are thei that I admonish you chiesly to take heede of and you shal be safe from them if you stedfastlie continewyng in that faithe that you haue receiued of your faithefull Pastours whiche is sealed with the bloode of so many martyres whereof a plaine and euidente confession is published will either presently chase awaie these poisoned plagues or if that you haue determined ones to heare theim then that you dooe heare theim before suche Pastours by whom their craftes may bee opened and their lyes conuinced and confuted Neither is there any cause why Ther muste nedes be controuersies contrarieties alwayes these cōtrouersies should trouble you For the Lorde hym self our maister hath diligentlie admonished vs that this is the condicion of this Churche and the continuall experience of al tymes doeth confirme the same Thus in our tymes did the Anabaptistes arise beyng deuided into many sectes Thus at this daie dooeth the stubbernnesse of certaine in defendynge moste manifest errours so boile forthe that thei openlie dare dissolue the twoo natures of Christ with Nestorius and confounde the properties with Eutyches whose pestilente bookes I dooe forewarne you are alreadie translated into Frenche In other places as in Polonia the cursed Tritheits that imagine three Gods are risen vp and haue almoste destroyed the countrie and Sathan styll forgeth other secrete misteries againste the whiche it is necessarie that you doe resiste and stande stedfaste by the sinceritie and pure simplicitie of Christian doctrine But nowe because that neither the Ecclesiastical Discipline necessary offences wherewith the wrathe of GOD is many tymes prouoked nor the heresies whereby the true doctrine is oppressed can bee taken awaie in due tyme excepte a true and lawfull order of Ecclesiasticall discipline bee appointed therefore I dooe require this of you by the name of the soonne of GOD I craue this thing I saie of you that you dooe not reiecte this discipline as any inuencion of man but that you would establishe it with al diligéce and earnest affection and kepe and retaine it being ones established The redressinge of maners is the one halfe of the scriptures as the ordinaunce of GOD without the whiche the whole buildyng muste come to ruine of necessitie For what Is not this the