Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	ghost_n	holy_a	trinity_n	3,214	5	9.7060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

the Apostle Rom. 4. worketh wrath and ephes 2. he saith we are saued by faith and that not of our selues for that it is the worke of God not of workes least any should boast but our aduersaries confesse that Charity is a worke and not without the cooperation of freewill the fathers also teach otherwise Hierome dial aduers Pelag. opposing the law to the Gospell sheweth that the foundation of workes is laid on the law but that the building of faith and grace is laid vpon the same in the Gospell Theophylact. in praefat Euangel sheweth vs that the Gospell doth declare to vs good things as remission of sinnes c. and that we obteine them without our labour sinally herein the Papists dissent from their master Peter Lombard sent 3. dist 40. for he saith the decalogue is a killing letter but the decalogue requireth performance of all things commanded Fifthly Peter Lombard saith that only earthly things were promised in the old testament and only heauenly things in the new as we read sent 3. d. 40. but our Sauior Christ teacheth vs to aske for our daily sustenance in the Gospell and to those that performed Gods eternall law eternall life was promised in the old testament or else the reward had not beene correspondent to the worke Sixthly they teach generally that there are three euangelicall Counsels to wit of chastitie pouertie and obedience as if these were the principall points of the Gospell or as if the obedience to monkish rules and forswearing of mariage and giuing all to monkes were required of vs in the Gospell further it is absurd to thinke that chastity and renouncing all for Gods sake and perfect obedience is not commanded in the law of God Seuenthly the Friers purposing to ouerthrow Christs Gospell about the yeare of our Lord 1256. published another new Gospell which they called Euangelium aeternum as if Christs Gospell should continue but for a time and their Gospell were to continue for euer Of this Gospell thus writeth Matth. Paris in his collection for that yeare Fratres noita quaedam praedicabant legebant docebant deliramenta ex libris Ioachimi abbatis incipitque eorum liber Euangelium aeternum c. that is the Friers did preach read teach certaine new fooleries out of the bookes of abbot Ioachim and their booke began thus The eternall Gospell so it appeareth what respect these fellowes Faue of the Gospell of Christ Nay albeit the booke was most blasphemous yet did not the Pope punish the authors but onely commanded the same to bee abolished secretly Finally all the comfort that the Papists giue their followers out of the Gospell is this that Christ is the meritorious cause of our saluation but the rest they assigne to mens owne labours and workes teaching them how to merit heauen by giuing to Monkes and putting on Friers coules and how they are to goe on pilgrimage and to buy indulgences and how to passe through Purgatory and this is the Gospell of Papists of saith they talke only as of a disposition to iustification and little do they trust in Christs mercy flying to Angels to our Lady and Saints and to Christs iustice remitting our sins and accepting vs freely through faith in him they giue nothing CHAP. VI. Of the impious doctrine of Papists concerning Christ our Sauiour AS Christ is made vnto vs by God wisedome iustice sanctification and redemption so those which teach false doctrine concerning him do goe about to turne our wisdome into foolishnesse and to depriue vs of true righteousnesse holinesse and redemption but whether the Papists haue done so or no that resteth now to be discussed we doubt not to challenge them as infinitly guilty herein for first they say that Christ was vir perfectus a perfect man from the first instant of his conception but this destroieth not only the distinction of ages but ouerthroweth Christs humane nature for rules of reason teach vs to distinguish children from men and this is the course of nature man is first conceiued then borne then a child and so in time he groweth a man of perfect years the same is also contrary to scriptures that shew how Christ was conceiued and borne and was first an infant and then a man of perfect age this error proceeded of the false vnderstanding of these words of the Prophet mulier eircumdabit virum Secondly Peter Lombard lib. 3. sent 10. dist teacheth that Christ as he is man is not any thing but in respect of the vnitie of the person quidam dicunt saith he Christum secundum hominem non esse personam nec aliquid nisi forte secundum sit expressiuum vnitatis personae and this opinion he alloweth and would haue the distinction to be remembred but all Christians that professe the faith of Christ and rehearse the Creed of Athanasius confesse that he is not only somewhat as man but also a perfect man they also know that the opinion of the master of schoolemen followed by diuers ouerthroweth Christs humanity Thirdly they take from Christ both faith and hope and all vpon their vaine conceit that Christ was not viator but comprehensor that is was not in the way but alwaies as man was glorified and enioyed the vision of the God-head in Christo non fuit sides saith Thomas Aquinas 3. p. q. 7. art 4. ergo nec spes that is Christ had neither faith nor hope he speaketh of Christ according to his humane nature and this opinion is commonly followed of others so that which they falselie obiected to Caluin concerning the vttering of certain words of desperation that doth rightly fall vpon the Papists who blasphemously make him not only a desperate man without hope but also an infidell without faith Fourthly the master of sentences lib. 3. dist 1. determineth that the Father and the holy Ghost might haue beene made man and yet may sicut filius homo factus est ita puter vel spiritus sanctus potuit potest as the sonne was made man so likewise the father and holy ghost might and yet may which is not farre from the heresie of the Patripassians for they held that the father did suffer death for vs these holde that he might haue taken our nature vpon him and haue suffered death for vs. Fiftly Thomas Aquinas 3. q. 3. art 6. teacheth that the three persons in the Trinitie might assume one humane nature tres personae diuinae subsistunt vni naturae diuinae sayth he ergo possunt etiam vni naturae humanae subsistere so he sheweth that the Patripassians held no incommodious opinion and introduceth an absurd heresie of the passion of the holy Ghost Sixtly they holde that the body of Christ may be in many yea almost in insinit places at one time and that the same is wont so to be Multis adeoque ferè insinitis simul locis adesse potest solet sayth Bellarmine lib. 3. de Christo c. 11. and so it must needs be if

syncerely than they albeit we detest and renounce all Popery but all those errors and corruptions in doctrine both concerning faith and manners which the synagogue of Rome her louers by colour of the Popes authority and by his perswasion and enforcement from time to time baue receiued professed and taught either contrary to the doctrine institution of Christ and his Apostles or else aboue the same and aboue the faith of the ancient primitiue church Neither doe wee otherwise single Popery from Christian religion than the ancient Catholickes did distinguish Arianisme Macedonianisme Nestorianisme Eutychianisme Pelagianisme and other heresies from the true faith for although the Arians Macedonians Nestorians Eutychians Pelagians and other heretickes did hold in termes the articles of the faith yet for that the first denied the diuinity of the sonne of God the second the diuinity of the holie ghost the third the vnion of the two natures in the person of Christ the fourth the verity of Christes humane nature the fift the necessitie of Gods grace and added diuers nouelties to the ancient faith they were reputed heretickes and by their heresies ancient Christians vnderstood not any point of Christian faith but their singuler opinions which they maintained obstinately against the faith The Apostles in the Primitiue Church did teach that doctrine which they had receiued from Christ Iesus and deliuered the same to their successours and they to others the first Christians likewise receiued the same pure and without corruption but as the enuious man while the men of the house slept sowed tares among good corne as wee read Matth. 13. so false Apostles and heretickes from time to time haue gone about with their cockle and tares to corrupt the syncere doctrine of the faith abusing the negligence of true teachers to their owne aduantage but yet none more cunningly and fraudulently than the Popes of Rome and their complices for other heretickes were soone espied by their opposition to the doctrine of the Apostles and Prophets Christs true Church timely bewraying themselues but these vnder the titles of Apostolicke men and Catholickes haue corrupted the Apostolicke and Catholicke faith and vnder the name and title of the Church haue vndermined the foundations and doctrine of the Church and vnder their sheepes clothing haue couered their rauening and wooluish natures and so haue they lurked many yeeres mingling their traditions and inuentions with the doctrines of faith and for truth deliuering erroneous and superstitious doctrines and vnder the name of Christ endeuouring to erect the kingdome of Antichrist At the first they clogged religion with diuers superfluous and superstitious ceremonies loaded Christians with the burthen of their decretales and censures but in the end they corrupted both the worship of God the doctrine of faith Boniface the 3. obtained of Phocas that the church of Rome should be reputed head of other churches and this was the beginning of the Popes supremacy In the wicked assembly vnder Irene that semipagan empresse at Nice the doctrine of the worship of images began first to be established this the Popes of Rome willingly embraced vsing this occasion to establish their own kingdome to free themselues from the gouernment of the Emperour then also the superstitious worship of Saints reliques began to be authorised and vnwritten traditions vnder the title of Apostolicke authority to be commended as appeareth in the third action of that synode The French king Charles the great and his father Pipin and other their successors endowed the church of Rome with great temporall possessions which made them strong and powerfull Nicolas the 2. in a certein synode at Rome first decreed that Christes body was present in the eucharist and handled with the priests hands and pressed with the teeth and this fell out about the yeare of our Lord 1059. Gregory the 7. first beganne to handle the temporall sword and manifestly to oppose himselfe against the Roman emperor before his time saith Otho Frisingensis we doe not read of any Emperor excommunicated by the Pope Nether did euer anie Bishop of Rome presume to depose the emperour before him some alledge Ambroses example but that sheweth that bishops neuer tooke vpon them to depose princes but only to refrain from communicating with them that which Gregory the seuenth beganne that in the end his successors obteined for by their practises they subdued the emperor and gaue way to the Turke The doctrine of transubstantiation was first established by Innocent the third in a synode at Lateran about the yeare of our Lord 1215. then also came in the necessity of auricular confession The communion vnder one kind was brought in first by the synode at Constance about the yeare of our Lord 1414. there also it was decreed that the accidents in the eucharist did subsist without a subiect In the conuenticle of Florence about the yeare of our Lord 1439. the doctrine of purgatorie and the Popes supremacy was decreed by the authority of the synode there also the doctrine of the 7. sacraments was first propounded to the Armenians as proceeding from the synode neither doe we read of the forme of extreme vnction and other Popish sacraments there set downe before this time The rest of the errors and superstitions of Popery were established and confirmed in the conuenticle of Trent about the yeare of our Lord 1564. for before that time the schoolemen disputed pro and contra but since that they haue made it vnlawfull to hold otherwise then that synode prescribeth in matters there newly determined Now they haue as it were giuen a perfect forme and full authoritie to that doctrine which before was not either perfectly knowen of all or in all pointes allowed of all so that whatsoeuer the Papistes vant of the antiquitie of their doctrine yet it is most euident that the full establishment of it as it is now deliuered cannot be proued or shewed before this conuenticle then their missals Breuiaries and offices receiued a great alteration or rather a new forme then they innouated diuers points of doctrine both concerning faith and manners To relate all the particular errors and abuses of the Romish Church were a matter infinite for there is no point almost wherein the Papists varie not from the auntient Church the article concerning the holy Trinitie excepted beside that they vary in their doctrine and practise dailie but the principall points of Popery wherein we charge them to haue digressed from the doctrine of the Apostles and primitiue Church of Christ are these First they haue taught nouelties and false doctrine concerning the verie grounds of faith the Apostle teacheth vs that the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the Cheefe corner stone but they beleeue the church to be built vpon the Pope Irenaeus lib. 3. c. 1. saith that the Apostles did first preach the Gospell and afterward deliuer the same in scriptures that they might be a

his body be really present in euery Popish altar and consecrated host but it implieth a contradiction to be continued and not to be continued both which do follow if a bodie which is continua substantia be discontinued in place Seuenthly denying Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming that his diuine essence had a beginning from some other they fall within the compasse of the errour of the Tritheits affirming that there is one essence not begotten another begotten another proceeding which heresie doth teare the vnitie of the Godhead into pieces and plainly make more Gods then one so running with violence vpon Caluin without cause they run themselues out of breath and fall headlong into most grosse heresies Eighthly the scholemen determine that the sonne of God might haue assumed any other nature beside that of man of which it followeth that as God was made man so he might haue beene made a stone or other creature which is an opinion most blasphemous and derogateth from the mystery of Christ his incarnation 9 They deny resolutely that Christ as man profited in wisdome but that is contrary to the words of the holy ghost to the doctrine of the fathers and ouerthroweth his humane nature Ambrose in his booke de incarnat dom sacrament c. 7. saith that Christ did profit in humane vnderstanding habet in Christo scientia aetates suas saith Tertullian lib. de pudicitia that is Christs wisedome was diuers according to diuers ages Maxentius in profess fid cath saith he profited in yeares and wisedome according to his humane nature and not according to his diuinitie 10 Generally they hold that Christs soule was omniscient and not ignorant of any thing but the scriptures shew that Christ according to his humane nature was ignorant of the day of iudgement as wee read Marc. 13. Nazianzen lib. 2. de filio saith he knew it as God but was ignorant of it as man neither doth this imply any imperfection or defect for then is ignorance a fault and an imperfection when we are ignorant of things which wee ought to know 11 The master of sentences lib. 3. dist 6. saith that Christ as man by grace hath both all knowledge and all power sola gratia habuit ille homo non meritis vel natura vt osset Deus siue Dei silius vt haberet omnem scientiam potentiam quam habet verbum cum quo est vna persona now if Christ as man haue all knowledge and all power transfused into his humane nature why should the Papists condemne the Vbiquitaries or how can they denie his presence in all places 12 By reason of their opinion of Christs fruition of the vision of the Godhead and his glorification they affirme that Christ was neuer troubled in soule with any perturbation or sadus Christi anima iaminde ab initio saith Bellarmine omnibus alijs spiritus sancti donis ita repleta fuit vt nulla vnquam vera perturbatio aut tristitia locum in cahabuerit lib. 4. de Christo. c. 2. but this doth crosse the plaine text of scripture nunc anima mea perturbata est that is now my soule is troubled saith Christ Iohn 12. and Matth. 26. my soule is sad vnto the death and it taketh from Christ all humane affection Ambrose de fide ad Gratianum sicut susceperat voluntatem meam suscepit tristitiam meam as he hath taken our will so he hath taken on him our sadnesse 13. Bonauenture in 3. sentent dist 15. saith that Christ in the time of his most bitter passion was in the greatest ioy that might be in summo gaudio but the scriptures do with diuers words of great dolour expresse his passion the Prophet saith he was broken for our iniquities and that he was a man full of sorrowes and the fathers are full in describing of the bitternesse of his sorow Thomas Aquinas also 3. q. 15. art 6. holdeth that there was in Christ true dolor and true sadnesse and the ordinary glosse in Psal 87. ex persona Christi dicitur repleta est malis anima mea 1. doloribus that is in the person of Christ it is said my soule is filled full of euils that is of greefes neither will the distinction of the sensitiue and reasonable soule serue for any couer of this error for mans soule according to the essence thereof cannot be diuided 14. That Christ hath satisfied the wrath of God for our sinnes the words both of the Prophets and Apostles doe assure vs verè languores nostros ipse tulit saith the Prophet Isay c. 53. he hath truely borne our infirmities and caried our sorowes the Apostle also saith that we are reconciled to God by the death of his sonne but the Papists doe diminish the merit of Christ his satisfaction and deny that he hath satisfied for the temporall paines of our sinnes 15. Bellarmine lib. 4. de Christo c. 11. holdeth that the fathers before Christ were not freed from hel before he came from limbus patrum but both scriptures and fathers teach vs that all the faithfull were redeemed and deliuered out of the handes of our enemies by the death of Christ vpon the crosse and not by his harrowing of hell or limbus patrum so it appeareth that they doe eneruat as much as in them lieth the crosse of Christ and the effect of his death and passion 16 Bellarmine lib. 4. de Christo c. 16. saith that Christs soule for three daies passed the place of the damned and the receptacle of heathenish children but neither doe scriptures nor fathers speake of any that came out of the place of the damned but rather the contrary for the Prophet saith that out of hell there is no redemption and Origen is therefore placed among heretikes because he beleeued that the diuels and the damned should in the end be saued are not these fellowes then damned teachers that place the Sauior of the world among the damned 17. the master of the sentences lib. 3. dist 12. § 3. doth aske the question whether the man Christ could sinne and so be damned non immerito quaeritur saith he vtrum homo ille potuerit peccare vel non esse deus and if he could sin then he doubteth not but he might also be dāned si potuit peccare potuit dānari in the end he concludeth wisely that if the soule of Christ had not been vnited to the God head he might haue sinned est sine ambiguitate verum saith he candem si esset non vnita verbo posse peccare nay Durandus in 3. sent dist 12. saith in a certein case Christ might be damned and that it is no more inconuenient to say that Christ is damned then to say that Christ hath suffred and is dead non est magis inconueniens dicere Christum esse damnatum quàm passum mortuum heere therefore Kellison and Parsons and their consorts may finde those blasphemies in their good masters