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A71096 The verity of Christian faith written by Hierome Savanorola [sic] of Ferrara.; Triumphus crucis Liber 2. English Savonarola, Girolamo, 1452-1498. 1651 (1651) Wing S781; ESTC R6206 184,563 686

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had not the prophane licentiousnesse of hereticall curiositie by inventing 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 HEre some man perhaps requireth to know what heresies these men above named taught that is Nestorius Appollinaris Photinus This pertaineth not to the matter whereof we now intreat for it is not our purpose to dispute against each mans particuler error but only by a few examples plainly and clearly to prove that to be most true which Moyses saith that if at any time any ecclesiasticall doctour yea and a Prophet for interpreting the misteries of the prophetical visions goeth about to bring in any new opinion into the Church that the providence of God doth permit it for our proofe and triall But because it will be profitable I will by a little digression briefely set down what the forenamed hereticks Photinus Apollinaris and Nestorius taught This then is the heresie of Photinus he affirmeth that God is as the Jewes beleeve singular and solitary denying the fulnesse of the Trinitie not beleving that there is any person of the word of God or of the holy ghost he affirmeth also that Christ was only man who had his begining of the virgin MARY teaching verie earnestly that we ought to worship only the person of God the father and to honour Christ only for man This then was Photinus opinion now Apollinaris vaunteth much as though he beleved the unitie of Trinitie with full sound faith but yet blasphemeth he manifestly against our Lords incarnation For he saith that our Saviour either had not mans soul at all or at least such a one as was neither indued with mind or reason furthermore he affirmeth that Christs body was not taken of the flesh of the holy virgin MARY but descended from heaven into the wombe of the Virgin holding yet doubtfully inconstantly some time that it was coeternall to the word of God some time that it was made of the divinitie of the word for he would not admit two maner of substances in Christ the one divine the other humane the one of his Father the other of his Mother but did think that the verie nature of the word was divided into two parts as though the one remained in God and the other was turned into flesh that wheras the truth saith that Christ is one consisting of two substances he contrary to the truth affirmeth of the one divinitie 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 suddenly bringeth in two persons and with monstrous wickednes will needs have two sonnes of God two Christs one that was God and another that was man one begotten of the Father another begotten of his Mother And therefore 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 think that in his books 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 deceave that by some good things he might the more easely perswade that which is evill as the Apostle saith By the good thing he hath wrought me death R. 7. Wherfore either craftely as I said in certaine places of his writings he vaunteth to beleeve one person in Christ or else surely he did hold that after our Ladies deliverie two persons became in such sort one Christ that yet in the time of our Ladies conception or deliverie and for some time after there were two Christs and that Christ was born first like unto another man and only was man and not yet joyned in unitie with the person of God the word and that afterward the person of the word descended down assuming and joyning him self to that man in unitie of person and although he now remaine in glorie assumpted for some time yet there seemeth to have been no difference betwixt him and other men Thus then Nestorius Apollinaris Phatinus like mad doggs barked against the Catholick Church Photinus not confessing the Trinity Apollinaris maintaining the nature of the Word convertible and not confessing two substances in Christ denying also either the whol soul of Christ or at least that it was indued with mind and reason beleeving for his pleasure what he liked of the second person in Trinitie Nestorius by defending either alwayes or for some time two Christs But the Catholick Church beleeving aright both of God and of our Saviour neither blasphemeth against the misterie of the Trinitie nor against the incarnation of Christ for it worshipeth one Divinitie in Trinitie reverenceth the equalitie of the Trinitie in one and the same majestie confessing one Christ not two and the self same both God and man beleeving in him one person yet acknowledging two substances but yet beleeving 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 and not to adore the Trinitie CHAP. VIII BUt it is worth the labour to declare this matter more plainly more substantially more distinctly In God is one substance and three persons in Christ be two substances but one person In the Trinitie there is another and another but not another and another thing In our Saviour is not another and another but another another thing How is there in the Trinitie another and another but not another and another thing Marry because there is another person of the father another of the sonne and another of the holy ghost But yet not another another nature but one the self same How is there in our Saviour another and another thing not another and another because there is another substance of the divinitie and another substance of the humanitie but yet the deitie and the humanitie is not another and another but one and the selfe same Christ one and the 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 Paul the soule is one thing the body is another thing and yet the body and the soule are not two Peters nor the soule is not one Paul and the body another Paul but one and the selfe same Peter one and the selfe same Paul subsisting of a double divers nature of the body and the soule So therefore in one and the selfe same Christ there are two substances but one a divine