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
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