Selected quad for the lemma: nature_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14436	The waie home to Christ and truth leadinge from Antichrist and errour, made and set furth in the Latine tongue, by that famous and great clearke Vincent, French man borne, aboue .xi. hundred yeres paste, for the comforte of all true Christian men, against the most pernitious and detestable crafte of heretikes, which in his tyme by all subtell wayes, deuised to obscure and deface the doctrine and religion of the vniuersall churche. And now the same worke is englished, and by the Quenes highnes authorised to be sette furthe for the reliefe fo diuers Englishe menne, which yet stande in doubte, whether they may goe to heauen in the peace and vnitie of Christes vniuersall churche, or to hell in the dissention and confusion of heretikes; Pro catholicae fidei antiquitate libellus. English	Vincent, of Lérins, Saint, d. ca. 450.; Proctor, John, 1521?-1584.	1554 (1554)	STC 24754; ESTC S104650	58,039	228

neuer confesse two substaunces to be in Christ one diuine another humaine the one receiued of God his father the other of Mary his mother But he supposed that the nature of the worde was deuided as though a part therof remained still in God a part also was turned into flesh Insomuche that where as the veritie saith one Christ to be of two natures he being aduersarie to trueth affirmeth two substaunces to be made of one diuinitie of Christe And this was the error of Apollinaris Nestorius contrarie to Apolinaris whiles he feineth to distincte two natures in Christe Sodainly doth introduce two persons and so deuillishlye imagineth to be twoo Sonnes of God twoo Christes the one God the other man the one begottē of the father the other begottē of the mother And for this cause he affirmeth that holye Marye ought not to be called the mother of God but the mother of Christ For because of her was borne not that Christe which is god but he that was mā And if any man thinke that in his bokes he writeth one Christ and preacheth one persone of Christ let him not lyghtly credit hym For he doeth it vpon purpose to deceiue that by good he may perswade euil as Thappostle saieth Per bonum mihi operatus est mortem That is to say By that which was good he hath wroght vnto me deathe Vndoubtedlye this was his opiniō that Christ was borne veray man and not yet sociated in the vnitie of person vnto the word but that afterward the person of the word descended into him And although Christ now be assūpted sitteth in the glorie of god yet saith he betwene him and other mē was no differēce For mā he was only so now remaineth These be the blasphemies that Nestorius Apollinaris Photinus as mad dogges haue barked againste the catholike faieth taught and receiued in the vniuersall Churche Whiche truely and syncerely iudginge of God the father and our sauiour the sonne blasphemeth not either in the mysterie of the trinitie either in the incarnatiō of Christ For she honoreth bothe one diuinitie in the fulnesse of a Trinitie the equalitie of the Trinitie in one and the same maiestie She also confesseth one Iesus Christ not two the same one Christ to be both God and man Againe in that one Christ to be one person and twoo substāces or natures two natures or substaūces because the word of God is not mutable that it in parte or in all mighte be conuerted into fleshe neyther twoo persons but one person Least in professinge twoo sonnes she mighte seeme to worshyppe a quaternitie and not a Trinitie But it shal be good to declare enucleate the same somewhat more expresselye and distinctly Vnderstande therfore that in God is one only substaunce and three persones in Christe are two natures and one onely person In the Trinitie are mo persons but not mo natures in our sauiour mo natures but not mo persons Why so Because in the Trinite there is one person of the Father another person of the Sonne an other of the holye Ghost and yet of the Father of the Sonne of the holy Ghost there is one only and the same nature and no mo Euen so in oure sauioure Christe there be mo natures as one of the diuinitie an other of the humanitie yet not two persones For the deitie is not one person and the humanitie an other person but bothe is one onely and the same Christe one onely and the same sonne of God And of one onely and the same Christe and the sonne of God one only and the same person is and no mo As in man the fleshe is one thinge and the soule an other thinge yet is it but one and the same man the fleshe the soule In Peter or Paule the soule is one thinge the fleshe an other thinge yet are there not twoo Peters the soule and the fleshe or the soule one Paule and the fleshe and other Paule but one and the same Peter one the same Paule subsisting of ii sondry natures the one of the soule the other of the body In lyke maner in one and the same Christe be two natures but the one diuine and the other humaine the one of God the Father the other of Marye virgine the mother the one coequall coeterne vnto the father thother temporall and lesse then the Father th one consubstauntiall to the Father thother consubstantial to the mother Yet is but one and the same Christ in both substaunces not one Christ God an other Christ man not one increate an other create not one impassible an other passible not one equall to the father an other lesse then the Father not one of the father an other of the mother but one onely and the same Christe is God and man the same bothe create and increate the same incommutable and impassible the same was also commutable and passible the same equall and inferior to the father the same begotten of the Father before all worldes the same borne in the worlde of his mother perfite God perfite man being God he is in ful diuinitie being man he is in ful humanitie Hauinge perfecte soule and perfect fleshe perfect minde and perfecte vnderstandinge There are in Christ therfore the word soule and fleshe but all thre one Christ one sōne of God one sauiour one our redemer one not in corruptible confusion of the deitie and humanitie together but in a most perfect miraculous singular vnitie of persone Neither doth that coniunction conuerte and chaung them one into an other as the Arrians dreame but rather in one Christ both natures are placed that the singularitie of one and the same person still remaininge in Christe the proprietie also of eche nature abideth for euer that at any tyme god neither beginneth to be the bodie neither ceaseth to be the body To the better vnderstanding hereof the iuste consideration of mannes state shall easelye induce vs. For we knowe that not in this present worlde onely but also in the worlde to come euery man shall consist of bodye and soule Yet shall not the bodye at anye time be conuerted into the soule or the soule into the bodye but eche manne made to liue without ende in man necessarelye the difference of bothe substaunces shall remayne without ende for euer Euen so in Christ the propertie of bothe natures remayne for euer and yet in one vnitie of personne But wher as I name often times the personne and saye that God the persone is made man it is to be feared least some mistake vs to saye that GOD the worde hathe taken vpon him our nature and substaunce by onelye imitacion of the action and that he was here conuersaunt not as man in dede but as a counterfayte personne of man As in stage playes we see where one man resembleth sodaynlye diuers personnes and yet is he none of them all For as ofte as we woulde

expresse the imitation of another mans trade or office in doing therof we so vse the diligence of other that they not withstandinge whiche resemble and represent are not those that are resembled represēted As for example when the stage Player playeth the Priest or King it foloweth not that he is eyther priest or King Therfore for the acte or parte ceasyng the personne also ceaseth whiche he did vsurpe God forbyd we Christians shoulde vse any suche abhominable and pestilent mockerye in the incarnation of his sonne Christ god and man Let this madnes and fantasie be left vnto the Manicheis the preachers of dreames Manicheis The catholike fayth confesseth the worde of God so to be made man that he receyueth truelye and manifestlye all that ours is not deceyuably and coulerablye And that he executeth all thynges that were humayne not as thoughe he imitated a straunge parte but rather as properlye his owne he verelye and truely being the selfe same whose personne he dyd represent As we our selues also in that we speake we vnderstand we lyue we be we do not herein imitate men but we are men in dede Neyther were Peter and Iohn to name them chieflye aboue all other menne by imitation but by being In like sort God the worde in takynge and hauynge fleashe in speaking doyng and sufferyng in the fleashe without corruption not withstanding his nature vouchesafed to do and per fourme all this not to th ende that he might imitate counterfayte or resemble a perfecte mā but because he was in dede and verelye subsisted perfecte man Therefore as the soule knit vnto the fleshe neyther yet tourned into the fleshe doth not imitate man but is man and man not by simulation but by substaunce so the worde God without any conuersion of any parte of hym in comminge and confoundyng him selfe to man is made man not by imitation but by subsistynge He therfore that will be of God must confesse the ineffable word of God in the incarnation of his sonne Christe and acknowledge one and the same Christ to be verelye and perfectlye God verelye and perfectlye man in one vnitie of one personne whiche vnitie of personne was compacte and perfected not after the virgin was deliuered but euen in the wōbe of the virgin And we ought diligētly to be ware that we imagine not Christe to be two because of his two natures whom we must cōfesse to be one only euer one One in his conception one after One in his birth one after One in the time of his baptisme one euer after Vnto whō being but one and yet both God and man by reason of that vnitie of person both the properties of God are attributed to man the properties of man ascribed to God And therefore it is written in the scriptures Iohn vi that the sonne of man came downe from heauen and the Lord of Maiestie was crucified in earth In consideration of this vnitie of personne the Churche sayeth and beleueth very catholikely that God the worde was borne of the virgine The deniall wherof is detestable impious wicked Then for asmuche as it is so god defend that any mā should go about to defraude the blessed virgin Marie of the priuileges of the heauenly grace as from her special honor For sheis by a certen singular gyft of our lord God most truly most worthely to be confessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the mother of god Howe be it she is not so the mother of God as that impious heresy doth surmise which affirmeth that she must be said the mother of god by only appellation because she brought furth hym a man which afterwarde was made God As we vse to saye a Priestes mother or a Byshops mother not in bringynge furth a Priest or a Byshoppe but betyng him a man whiche afterwarde is made Priest or Byshoppe But holy Mary I saye is not called the mother of God after that sorte but rather as afore I sayde because in the blessed wombe that holy mysterye was wrought And by reason of a certayne singular and one onely vnitie of person as the worde is fleshe in fleshe so man is God But now let vs retourne home and briefely recompte suche thynges as we haue sayde touchynge the heresies tofore remembred to th end that by the iteration therof the memorie maye be holpen the matters more fullye perceyued and better borne awaye Accursed therefore be Photinus not receiuing the fulnesse of the Trinitie and preaching Christ to be a solitarie and onely man Accursed be Apollinaris affirming in Christe the corruption of diuinitie conuerted and deniynge the proprietie of perfecte humanitie Accursed be Nestorius denayinge God to be borne of the virgine affirming twoo Christes perswading to be a quaternitie cōtrary to the faith and beliefe of the Trinitie And blessed is the catholike churche whiche dothe honor one God in fulnesse of Trinitie Catholike Churche and also equalitie of Trinitie in one diuinitie that neither the singularitie of substaunce confoundethe the proprietie of persons neither the distinction of the Trinitie dothe separate the vnitie of the deitie Blessed I saye is the churche whiche beleueth that in Christe be two true and perfect natures and but one person that neither the diuision of natures diuideth the vnitie of hys person nor the vnitie of the person cōfoūdeth the difference of the natures Blessed I saye is the Churche whiche humbly confesseth that Christe manne was not vnited to God after his natiuitie but in the chaste wombe of his mother to th ende she might acknowledge hym to be nowe and euer more to haue been Blessed is the Churche whiche vnderstandeth God to be made man not by conuersiō of nature but by consideration of person and such person as is subsisting and euer permanent Blessed is the Churche whiche teacheth this vnitie of person to haue suche force vertue and mighte that by that vnitie shee ascribeth in wonderfull and ineffable mysterie as wel the proprieties vnto manne as the humaine qualities to God For in respecte of that vnite of person she denieth not but that mā as concerninge GOD descended from heauen and beleueth that God as concerninge man was made in the earth suffered and was crucified In respecte of that vnitie she confesseth that man is the sonne of God God the sonne of Marye the virgin Thus muche of this matter the weighte whereof requireth an exact treatise But in this present place it is sufficiēt to touch by the waye brieflye whiche by Goddes leaue I purpose hereafter moore plentuouslye to discusse at an other time Nowe let vs procede as we beganne I saied before and nowe I say againe that in the Churche of God the temptation of the people is the error of the maister or teacher And somuch greater is the temptation the greater knowlege of him is that erreth As we declared first by thauthoritie of the scriptures nexte by ecclesiasticall