Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	father_n	son_n	subsist_v	3,592	5	11.9300	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14430	The golden treatise of the auncient and learned father Vincentius Lirinensis. For the antiquitie, and vniuersalitie, of the Catholicke religion: against the prophane nouelties of all heresies: newly translated into English by A.P. Verie profitable for all such as desire in these dangerous times, to imbrace the true Gospell of Iesus Christ, and to remaine free from all infectio[n] of false doctrine as in the preface more at large is declared; Pro catholicae fidei antiquitate libellus. English	Vincent, of Lérins, Saint, d. ca. 450.; A. P., fl. 1596.	1596 (1596)	STC 24748; ESTC S119131	43,517	126

It were too long to rehearse vp all his workes for which he might haue bene compared to the cheefe pillors of Gods Church had not the prophane licentiousnesse of hereticall curiositie by inuenting I know not what new opinion spotted and discredited all his former labours whereby his doctrine was accounted not so much an edification as an ecclesiasticall tentation CHAP. VII HEREsome man perhaps requireth to know what heresies these men aboue named taught that is Nestorius Appollinaris Photinus This pertaineth not to the matter whereof we now intreat for it is not out purpose to dispute against each mans particuler error but only by a few exaÌ„ples plainly and clerely to proue that to be most true which Moyses saith that if at any time any ecclesiasticall master yea a Prophet for interpreting the misteries of the prophetical visions goeth about to bring in any new opinion into the Church that the prouidence of god doth permitt it for our proofe triall But because it will be profitable I will by a litle disgression breefely set downe what the forenamed heretickes Photinus Appollinaris Nestorius taught This then is the heresie of Photinus he affirmeth that God is as the Iewes beleeue singuler and solitary denyning the fulnesse of the Trinitie not beleuing that there is any person of the word of God or of the holy ghost he affirmeth also that Christ was onlye man who had his begining of the virgin MARY teaching verie earnestly that we ought to worshipe only the person of god the father to honor Christ only for man This then was Photinus opinion now Appollinaris vaunteth much as though he beleeued the vnitie of Trinitie with full sound faith but yet blasphemeth he manifestly against our Lordes incarnation For he saith that our Sauiour either had not mans soule at all or at least such a one as was neither indued with mind or reason furthermore he affirmeth that Christs body was not takeÌ„ of the flesh of the holy virgin MARY but descended from heauen into the woÌ„be of the Virgin holding yet doutfully and inconstantly some time that it was coeternall to the word of God some time that it was made of the diuinitie of the word for he would not admit two maner of substances in Christ the one diuine the other humane the one of his Father the other of his Mother but did thinke that the verie nature of the word was deuided into two partes as though the one remained in God and the other was turned into flesh that whereas the truth saith that Christ is one consisting of two substances he contrary to the truth affirmeth of the one diuinitie of Christ to be two substances and these be the assertions of Apollinaris But Nestorius sicke of a contrarie disease whilest he faineth a distinction of two substances in Christ sodenly bringeth in two persons and with monstrous wickednes will needs haue two sonnes of God two Christes one that was God and another that was man one begotten of the Father another begotten of his Mother And therfore he saieth that the holy Virgin MARY is not to be called the mother of God but the mother of Christ because that Christ which was borne of her was not God but man And if any man thinke that in his bookes he saith there was one Christ and that he preached one person of Christ I must needs confesse that he lacketh not ground to say so for that he did either of craftie pollicie the rather to deceaue that by some good thinges he might the more easely perswade nought as the Apostle saith By the good thing he hath wrought Rom. 7 me death Wherfore either craftely as I said in certaine places of his writings he vaunteth to beleeue one person in Christ or else surely he did hold that after our Ladies deliuerie two persons became in such sort sort one Christ that yet in the time of our Ladies coÌ„ception or deliuerie for some time after there were two Christes and that Christ was borne first like vnto another man and only was man and not yet ioined in vnitie with the person of God the word and that afterwarde the person of the word descended downe assuming and ioininge him selfe to that man in vnitie of person although he now remaine in glorie assuÌ„pted for some time yet there seemeth to haue bene no difference betwixte him and other men Thus then Nestorius Apollinaris Photinus like mad dogges barked against the Catholicke Church Photinus not coÌ„fessing the Trinity Apollinaris main taining the nature of the Word conuertible not confessing two substances in Christ denying also either the whol soule of Christ or at least that it was indued with mind and reason beleeuing for his pleasure what he liked of the second person in Trinitie Nestorius by defending either alwaies or for some time two Christes But the Catholicke Church beleeuing aright both of God and of our Sauiour neither blasphemeth against the misterie of the Trinitie nor against the incarnatioÌ„ of Christ for it worshipeth one Diuinitie in Trinitie and reuerenceth the equalitie of the Trinitie in one and the same maiestie coÌ„fessing one Christ not two and the selfe same both God and man beleeuing in him one person yet acknowledging two substances but yet beleeuing one person two substances because the word of God is not mutable that it can be turned into flesh one person least professing two sonnes it may seeme to worship a quaternitie not to adore the Trinitie CHAP. VIII BVT it is worth the labor to declare this matter more plainely more substantially more distintly In God is one substance and three persons in Christ be two substances but one persone In the Trinitie there is an other and an other but not another and an other thing In our Sauiour is not an other another but an other other thing How is there in the Trinitie an other and an other but not another an other thing Marry because there is an other person of the father an other of the sonne and an other of the holy ghost But yet not an other another nature but one the selfe same How is there in our Sauiour another and another thinge not another and another because there is another substance of the diuinitie and another substance of the humanitie but yet the deitie the humanitie is not another and another but one and the selfe same Christ one and the selfe same sonne of God and one and the selfe same person of the selfe same Christ and sonne of God As in a man the body is one thing and the soule is another thing but yet the body and the soule are but one and the selfe same man In Peter Paule the soule is one thing the body is another thing yet the body the soule are not two Peters nor the soule is not one Paul and the body an other Paul but one the selfe same Peter one and the selfe

same Paul subsisting of a doble and diuerse nature of the body and the soule So therfore in one and the selfe same Christ there are two substaÌ„ces but one a diuine substance the other humane the one of God the Father the other of the Virgin his Mother the one coeternall and equall to the Father the other substantiall to his Mother yet one and the same Christ in both substances Therefore there is not one Christ God another Christ man not one increated another created not one impassible another passible not one equall to the Father another lesse then the Father not one of the father another of the mother but one and the selfe same Christ God and man the same increated and created the same incommutable and impassible the same changed and suffered the same equall and inferiour to the father The same begotten of his father before all times the same conceaued of his mother in time perfect God and perfect man in him as God is perfect Diuinitie in him as man is perfect humanitie perfect humanitie I say because it had both soule and body yet a true body such as our body is and such as his mothers was and a soule indued with vnderstanding with mind and reason There is therfore in Christ the Word the Soule the Flesh but yet all these togither is one Christ one sonne of God our only Sauiour and Redeemer One I say not by any I knowe not what corruptible confusion of the diuinitie humanitie togither but by a certaine perfecte and singuler vnitie of person for that coniunction did not chaunge or conuert either into other which is the proper error of the Arians but did rather so vnite both in one that as the singularity of one and the same person remayneth alwayes in Christ so likewise the properties Vide annota of both natures do for euer continue so that neither God euer beginneth to be a body nor now at any time ceaseth to be a bodie which thinge is also more apparante by some humane example for not only in this world but also in the next euery man shall consist of body and soule and yet neuer shall either the bodie be changed into the soule or the soule euer conuerted into the bodie but as euery man shall liue for euer so for euer of necessitie in each man the differnce of either substance shall continue So likewise in Christ each property of either substance shall continue for euer sauing alwaies and reseruing the vnity of person And wheÌ„ we often name this word Person and say that the sonne of God was made man we must take great heed that we seeme not to say that God the Word the second person in Trinitie tooke vpon him our actions only in imitation and rather in shew and shadow not as a perfect very man practised humane conuersation as we see vsed in Theaters and Stages where one man in a litle time taketh vpoÌ„ him many parts of which notwithstanding himselfe is none for as often as we counterfeite an other mans actions we so exercise his office that yet we be not those men whose actions we take vpon vs for neither a tragedie player to vse prophane examples and such as the Maniches alledge when he playeth the Preist or King is therefore a Preist or King for so soone as the tragedie endeth that person also which he played forth with ceaseth God keepe vs from this horrible wicked mockerie Let this madnes be proper to the Maniches which preaching a broade their owne fantasies affirme that God the sonne of God not to haue bene substantiuelye the person of man but to haue fained the same by supposed action and conuersation But the Catholicke faith affirmeth that the word of God was so made man that he tooke vpon him our nature and the proprieties belonging to the same not deceitfully in shew but truely verily and did such things as belong to man as his owne and not as one that imitated other mens actioÌ„s and was verily that which in life conuersation he did shewe him selfe to be as we our selues also in that we speake vnderstand and subsist do not counterfeite our selues to be men but are verily men For neither Paule and Iohn to speake of them especially for example sake were men by imitation but by subsistence neither likewise did Paule counterfeite the Apostle or faine him selfe Paule but was in veritie an Apostle and was Paule by subsistence In like maner God the Word by assuming and hauing flesh in speaking doing and suffering in flesh yet without any corruption of his nature vouchsafed perfectly to performe this to weet not that he should imitate or counterfeite but exhibite him selfe a perfecte man not that he should seeme or be thought a very man but should in veritie so be and subsist Therfore as the soule ioined to the flesh and yet not turned into the flesh doth not imitate a man but is a man not a man in shew and apparance but in substance So God the Word without any conuersioÌ„ of him felfe vniting him selfe to man was made man not by confusion not by mutation but by subsisting Lett that exposition therfore of a fained and counterfeite person vtterly be reiected in which alwaies one thing is in shew and an other in deed in which he that doth ought is neuer the same person whom he representeth for God forbid that we should beleeue that God the Word tooke vpon him the person of man after such a deceitfull manner but rather in this sort that his substance remaining incoÌ„mutable in itselfe yet taking vpon him the nature of perfecte man was him selfe flesh was him selfe a man was him selfe the person of a man not deceitfully but truely not in imitation but in truth substance not finally after that sort which with actioÌ„ shold desist but after that maner which perfectlye in substance should persist This vnitie therfore of person in Christ was not framed and finished after the virgins deliuerie but in her very woÌ„be For we must diligently take heed that we confesse Christ not onely one but also to haue bene alwaies one because it is an intollerable blasphemy to grauÌ„t him now to be one and yet contende that once he was not one but two that is one after the time of his Baptisme but two in the time of his Natiuitie which great sacriledge we can not otherwise auoid but by confessing that man was vnited to God in vnitie of person not in his ascention not in his resurrection not in his baptisme but in his mothers wombe and immaculate conception by reason of which vnitie of person both the proprieties of God are indifferently and promiscually attributed to man and the proprieties of man ascribed to God Hereof it cometh that which is written in the scripture that the sonne of man descended from Heauen and the Lord of maiesty was Crucified vpon earth Hereof also Ioan. 6 it proceedeth

that we say that wheÌ„ our Lordes flesh was made wheÌ„ our Lords body was framed that the very word of God was made the very wisdome of God was replenished with created knowledge as in the foresight of God His hands feet are said to be digged Psa 21. FroÌ„ this vnitie of person I say it procedeth by reason of like mistery that wheÌ„ the flesh of the word of God was borne of his pure immaculate morher we do most Catholickly beleeue that God him selfe the Word was borne of the Virgin and most impiously the contrarie is maintained Which being so god forbid that any one should go about to depriue the holy Virgin MARY of her priuiledges of gods fauour as her especiall glorie For she is by the singuler grace of our Lord and God her sonne to be confessed most truely and most blessed to haue bene the mother of God but yet not in such sorte as an impious hereticke imagine and suspecte who affirme that she is to be reputed in name only and appellation the mother of God as she forsoth which brought forth that man which afterwarde became God as we say such a woman is the mother of a Priest or Bishoppe not because she brought him that then was either Priest or Bishop but by generating that man which afterwarde was made a Priest or Bishoppe not in that manner I say the blessed Virgin is to be called the mother of God but rather because as haue bene saide that most holy misterie was finished in her sacred wombe which by reason of a singuler and one onely vnitie of person as the Word in flesh is flesh so man in God is God CHAP. IX BVT now what hath already bene said towching the foresaid heresies or concerning the Catholicke faith let vs in few wordes and compeÌ„diously for memorie sake repeate them ouer againe that therby with more facilitie they may be vnderstoode with more suretie retained Accursed therfore be Photinus not admitting the fulnes of the Trinitie and affirming our Sauiour Christ to haue bene only man Accursed be Appollinaris maintaining in Christ corruption of changed diuinitie and bereauing him of the proprietie of perfect humanity Accursed be Nestorius denying God to haue bene borne of a virgin teaching two Christes and so abandoninge the faith of the Trinitie bringing in a quaternitie But blessed be the Caholicke Church which adoreth one God in perfecte Trinitie and likewise worshippeth equalitie of Trinitie in one diuinity so that neither singularitie of substance coÌ„foundeth proprietie of persons nor distinctioÌ„ of Trinitie seperateth vnitie of deitie Blessed I say be the Church which beleeueth in Christ two true and perfect substances but one only person so that neither distinction of natures doth deuide the vnitie of person nor vnitie of person doth confound the difference of substances Blessed I say be the Church which to th end she may coÌ„fesse Christ alwaies to be and to haue bene one acknowledgeth man vnited to God not after our Ladies deliuery but euen then in his mothers wombe Blessed I say bee the Church which vnderstandeth God made man not by any conuersion of nature but by reason and meanes of person and not that a fained and transitorie person but substantially subsisting permanent Blessed I say be the Church which teach that this vnitie of person hath so great force that by reason therof by a misterie strange and ineffable she ascribeth vnto man the proprieties of God attributeth to God the proprieties of man For by reason of this vnitie of person she confesseth that man as he was God descended from Heauen and God as he was man was made vpon earth suffered was Crucified Blessed therfore is that venerable happie and sacred confession and coÌ„parable to those supernall praises of the Angells which glorifieth one Lorde God with triple sanctification For this is the principal reason why the Church teacheth the vnitie of Christ least otherwise she should exceed the misterie of the Trinitie And let this suffice touchinge this matter spoaken by way of digression hereafter if it please God I will intreate and declare these pointes more copiously Now to returne to our former purpose CHAP. X. We haue said in the premisses that in the Church of God the error of the master is a great tentation to the people and the more learned he were that erred so much the greater was the tentation Which we shewed first by the authority of holy scripture afterward by the examples ecclesiasticall of those men which for some time reputed accounted sound in faith yet at last fell either in some other mans error or else coined a new heresie of their owne This surely is a greate matter profitable to be learned and necessarie to be remeÌ„bred which once again we must inculcate make plaine by greater store of exaÌ„ples that almost all Catholickes may know that with the Church they ought to receiue Doctors and not with the Doctors to forsake the faith of the Church But I am of this opinion that although I could bring forth many to shewe this kinde of tentation yet there is almost none which can be compared to the tentation of Origen in whom were verie many giftes so rare so singuler so strange that in the begining any wold haue thought that his opinions might haue bene beleued of all men For if life procureth authoritie he was a man of great industrie of great chastititie patience labour if familie or learning who more noble being of that house which was honorable for martyrdome him selfe afterward for Christ depriued not of father only but also spoiled of all his patrimonie so much he profited in the misteries of holy pouertie that as it is reported for the confession of Christes name he often indured much affliction Neither was he only adorned with these giftes all which afterward serued for tentation but was indued also with force of witte so profound so quicke so delicate that he far excelled almost all other whatsoeuer A man of such wonderfull learning erudition that there were few things in Diuinitie in humane Philosophie haplye nothing which he had not perfectly attained who hauing gotten the treasures of the greeke tongue laboured also about the hebrew And for his eloquence what should I speake of whose talke was so pleasant so delectable so sweet that in mine opinion not wordes but honie flowed from his mouth What thinges were so hard to beleeue which with force of argument he made not plaine what so difficulte to bring to passe which he made not to seeme easie But perchance he maintained his assertions by arguments only Nay without question there was neuer any Doctor which vsed more examples of sacred scripture But yet happelie he wrote not much No man liuing more yea so much that in mine opinion all his workes are so far from being read ouer that they can not possiblie all be found who not to lacke anie furtherance to learning liued also vntill

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