Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	substance_n	trinity_n	2,648	5	10.3730	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

38 beeing so Medusalike horribly deformed that in beholding therof it both strikes a terrour into our conscience and a shame ouer our countenance confessing with Daniel that in respect thereof there beelongeth to vs nothing but confusion of face Wee scarifie them we scarfe them not we wish mē to discusse them not to excuse them with Bernard wee will them to lay open their sinnes as Lazarus his soares to mooue the more compassion We say with Ieremy it is the Lordes mercies that wee are not all consumed Lam. 3. For if hee shoulde marke extremely what were done amisse none could stand Psal. 130. so farre we are frō iustifieng our selues that we say with the Prophet Esa. 64. that all our righteousnesse is as a menstruous cloth with S. Augustine Vae iustitiae nostrae si rēmota iustitia iudicetur They are the mē who haue made scarfes and veiles and rebaters for sinnes in saying that concupiscence which the Apostle plainely tearmeth sinne Rom. 7. which beeing the diuels concubine is the damme of all actuall sinnes Iac. 1. either to be no sinne but only fomes the allumettes or sulphurated fuell by which sinne is easely kindled or to bee sinne abusiuely as Christ is called sinne 2. Cor. 5. or metonymically either because it accrueth of sinne or prouoketh vs to sinne Secondly in denying the workes of infidels and vnregenerate persons to bee sinnes crossing the Apostle concluding euery action without faith to bee sinne Rom. 14. and S. Austen who saith Quicquid in te est sine Christo Satan est Thirdly in coyning a distinction of veniall and mortall sinnes contradicted by S. Paul who awardeth death for sinne as the proper reward Rom. 6. and by Nazian-who elegantly saith that euery sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of death and the death of the soule Fourthly in applying such facile lenatiues remedies for sinnes as the sprinckling of holy water the largesse of a rich Almner the indulgence of a bribed Pope at the most the lash of a whip in penaunce or the flash of the fire in purgatorie these are the scarfes and plasters inuented by them for sinnes of which more heereafter in the second part concerning manners And now from the sinnes of man we must follow him to the sonne of God 4 The Puritans in effect denie that Christ is the sonne of God for they peremptorily affirme that Christ is God him selfe and not God of God So that hee receiued not his diuinitie from his father The which position flatly taketh away the nature of a son for the nature of a sonne is to receiue his substance of his father and it implyeth contradiction that the sonne receiueth his person of his father and not his substance and essence for the substance of God is essentiall to euerie person in Trinity Aunsweare It is well obserued by Aelianus that prei●dice neither heareth nor seeth any thing acurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherevpon it commeth to passe that it oft times iudgeth amisse this obiection he hath receiued by tradition from their owne not reading our writers yet had hee read Bellarmine not trusted too much to Campians credite this section might haue bene cut off For Bellarmine thinkes that master Caluin whom this pamphleter woūdeth through the Puritans sides is wrongfully challenged in this point by Genebrard and that when the worst is made of it it will prooue but a brandishing of wordes no controuersy of substance saith the Iesuite elswhere So farre then from being an heresie which Ierome saith is in sensu non in verbis in the meaning not in the wordes that it is not to be accompted a fault for sensus non sermo fit crimen in Hilary his iudgement the sence not the speech makes a crime And yet euen the woords to a sound and charitable diuine are no way faultie videlicet that Christ is Deus de Deo Deus ex sese God of God God of himselfe which seemeth say they to implay a contradiction for him to be God of himselfe which is God of God not to discours of this point in this short abstract of aunsweare Basil reconciles them he is God of God as he is the Sonne he is God of himself as he is an Essence For the Sonne saith hee was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as hee is a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so farre foorth as he is a sonne that is as S. Austen speaketh secundum relatiuum relatiuely as the one is the father the other the sonne because Essentia non est illud quod generat saith I ombard it is not the Essence which begetteth Neither must we beleue quoth his Epitomist Spinaeus quòd Pater genuit diuinam esētiam that the Father begat the diuine essence which is also S Bernard his opiniō Quòd alter ex altero alter ad alterum est veracissimè dicitur this relatiō that one is of the other personarum designatio est non vnitatis diuisio is the designemēt of the persons not the distracting of the vnitie and this is Caluin his drift against Gētilis in saying that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe beecause that blasphemer his opinion was that the Father was Essentiator filij and the sonne Essentiatus that the deitie of Christ was but a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cantell cut out of Gods essence by a dependance and leaue not originally so that his meaning is as Bellarmine confesseth that Christ as God borrowed not his essence from the Father but communicated from all eternitie of the same essence with him there being as Cyril speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same identitie of substāce in al the three persons else were not Christ God equall with his Father and so should commit a robbery in making himselfe so Phi. 2. for whatsoeuer incipit esse ex aliquo or per aliquod is not idem illi the same with it by which of which it hath his being saith Anselmus Therefore Austen concludeth that hee is called the sonne respectiuely to his father but Deus ad seipsum correspondent to that of Cyrill that the Father and Sonne respecting the substance are vnum principium for that he which was in the beginning with God was God Ioh. 1. 1. so that those speaches of the Fathers of Ignatius that the essence of the Sonne is genita begotten of Denis that in the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountaine of the Deitie of Hilarie that the Son hath nothing nisi natum but to be borne of Augustine that the Father hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his essence of himselfe the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his essence frō another these I say are to bee vnderstood hypostatically in regard of the persons not essentially which is Caluins

opinion no errour from which Bellarmine rids him by this distinctiō In which positiō if ther be either Arrianisme as Genebrard wil haue it or Puritanism as this mate scornes it or Mahumetisme as Duraeus will inferre it or Manicheisme to which Canisius referres it then euen Genebrard himselfe is that way guiltie who oft so distinguisheth then was Pope Innocentius a Puritane who definitiuely concludeth for Lombard against Ioachimus the Abbat with authoritie and consent of the Councell of Lateran wee belieue and confesse that there is vna quaedam res one certaine thing incomprehensible and ineffable which truely is the Father Sonne and holy Ghost and euerie of these three persons is illa res that thing viz. the substance essence and nature diuine and illa res that thing is neither generans nec genita neque procedens neither ingendreth nor is begotten nor doth proceed but it is the Father which begetteth the Sonne is begotten the holy Ghost proceedeth that so distinctio sit in personis vnitas in natura there may be a distinction of the persons but an vnitie in essence thē is Bellarmine a Puritan for he alleadging Simlerus his confession non negamus filium habere essentiam à Deo patre sed essentiam genitam negamus wee denie not the sonne to haue his essence of the Father but we deny that the essence is begotten the very opinion for which the Puritans are challenged seeth no reason cur haec sententia catholica dicenda non sit why this position should not bee catholike and orthodoxall Then is Epiphanius a Catharist who calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect of himselfe God of himselfe and Origen also who calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life of himselfe which is all one for idem est Deo esse viuere say the schoolemen it is all one in God to be to liue Briefly the mystery is intricate in quo humanum laborat ingenium saith S. Augustine intangling the wit exceeding the speech of any man this obiection no controuersie but a slaunder long since vnaunswearably rebutted by vs into their teeth sauing that with the poet their malice so either delighteth or deceiueth them that they had rather continue a cauill vainely contumeliously Quàm sapere ring● And now from heauen like Lncifer hee glides to hell 5 Finally they denie the d●scention of Christ into hell and desperately defend that he suffered the paines of hell vpon the crosse whereby they blaspheme most horribly that sacred humanitie as if Christ had despaired of his saluation as if God had hated him and hee had hated God as if he had beene afflicted and tormented with anguish of mind for his offences for which hee was depriued of the sight of God and eternally to bee depriued all which horrible punishmentes are included in the paines of hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arrius who denyed him to bee God for lesse absurditie were it to deny him to bee God then to make God the enemy of God Aunsweare What Puritans denie or affirme the Church of England whome this libell principally attainteth meaneth not to defend which to cut off all factions in opinions about religion hath ioyntly concluded the whole summe of her profession within the compasse of forty articles the third whereof is this As Christ died for vs was buried so withall it is to be beleeued that he went downe into hell which it inioyneth vs to beleeue not so much beecause it is an article in the Apostles Symbole so called for it is notorious that this article was not admitted into the Creede 300 yeares after Christ neither by the East nor West churches omitted also in the Nicene Creede nor any where extant as Aquinas confesseth in Symbolo patrum in the articles which the auncient fathers doe recompt but as being grounded vpon manifest scripture Psal. 16. and Act. 2. The exposition thereof not onely in moderne times but euen presently after the admitting thereof diuers and different euery part of the proposition hauing a diuerse acceptation in the scriptures For the proposition beeing this Christ descended into hell the subiect Christ is sometimes put for his person sometimes for the efficacy of his death his person somwhere for his Diuine elswhere for his humane nature his humanitie in some places for his body onely in other for his soule alone and sometimes for both his person and his office The copula descended signifieth either a locall motion from a higher to a lower place or some more speciall pre●ence and effectuall power shewed more in one place then another as God saying in Genesis that he wil go downe and the holy Ghost descending in the Baptisme of Christ Math. 3. The praedicate Inferos Hell either the graue or the place of the damned or the miserablest state which may befall a man either by imminēt perils pursuing him which was Dauids Hell Psal. 18. or anxietie of mind tormenting him which was Annaes He●l 1. Sam. 2. 6. or both ioyned together which was Ionas Hell in his bodie distressed being deuouted of a whale in the deepe sea in his mind feeling Gods high displeasure vppon him for his disobedience Ion. 2. From which varietie of sence there issue fiue seuerall interpretations of this article none of them exorbitant from the scriptures tracke or erring from the analogy of faith 1 That Christ his bodie was laid in the graue 2 His soule separate from the bodie went to the place where were the soules departed 3 His Deitie exhibited it selfe as it were present in the lowest pit to the terrour of the deuils and further despaire of the reprobate 4 That the efficacie and power of his death did euen thether stretch it selfe 5 That Christ suffered those extreme anguishes and torments which for our sakes by his father appointed he was to endure There is also a sixth which passeth most rife among th● Fathers who taking Inferi for Abrahams bosome expound it that Christ wēt thether ad liber andum liberandos to conuay the Fathers deceased before his resurrection into the place where nowe they are but not returning as the grosse Papistes expresse him like another Hercules Thoseus with a flagge and a crosse Saint Austen confesseth he could not satisfie himselfe with any exposition thereof especially of that place of Saint Peter which seemes most to confirme it Cyprian or Ruffinus approue the first that hee lay in his graue The schoolmen mightilie trouble their heades 1. into what place of hell hee went Thomas includes all the parts of hell as they haue diuided it that as an haruenger he scowred Limbus patrum and rid all from thence as a conqueror he presented himselfe in Tartarus for the terror of the damned as a visitor he surueyed Purgatory promising them remission 2. Howe