Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	holy_a	person_n	trinity_n	20,154	5	10.1557	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77265	A mustur roll of the evill angels embatteld against S, Michael. Being a collection, according to the order of time, (throughout all the centuries) of the chiefe of the ancient heretikes, with their tenets, such as were condemned by generall councels. Faithfully collected out of the most authentike authors. / By R.B. Gent.	Brathwaite, Richard, 1588?-1673.	1655 (1655)	Wing B4272; Thomason E1549_2; ESTC R209469	17,054	97

in Epist contra Novatianum 2. They taught that Repentance will not profit them who sin after Baptisme Philast lib. de haeresibus 3 They did rebaptize them who had beene baptised of the Catholikes And 4. They would not receive them into their Congregation who were married to a second wife after their Baptisme Euseb lib. 6 cap. 43 Aug. de haeresibus XIX SABELIUS An. 260. vel circ Hee was the schollar of Noetus these two and Peraxeas and Hermogenes with them did confound both the number and difference of the Persons in the blessed Trinity for they defended that the Father Son and Holy Ghost were but one Person who had three names and who was sometimes called the Father sometimes the Son and sometimes the Holy Ghost Hee in the Old Testament as God the Father did give the Law He in the new Testament as God the Son was made man and died He in the time of Pentecost as God the Holy Ghost came downe on the Apostles Niceph. lib. 6 cap. 26 These Hereticks were also called Patropassiani because they say that God the Father died for us Aug. Serm. 2 Dominicae post festam Trinitatis XX. SAMOSATENUS Ann. 273. Hee was borne in Syria and followed the Heresies of Cerinthus and Ebion 1. He taught that the Son of God came not down from Heaven but had his beginning in the Womb of the Virgin Aug. in Catalogo Hereticorum 2. That the Son of God is not a Person neither is hee eternall as his father is nor the substantiall word of his father But is as a word that is uttered by the mouth and so passeth away with the breath thereof Philast de haeresibus Yet this Son of God saith he was a just man and by reason of his good life might bee thought rather to have deserved the name of God then any other man Niceph. lib. 6 cap. 27. XXI MANES from whom came the Manichies He was borne in Persia hee lived at the same time with Samosatenus Hee said that himselfe was borne of a Virgin and that hee was both Christ and the Holy Ghost The which that he might the better perswade others he made choice of 12 of his Disciples and sent them to preach the opinion he maintained Euseb l. 7 c. 28. The Doctrine of the Manichies was compounded of many old haeresies As 1. That the soule of man is either the substance of God or of the substance of God 2. That warre is altogether unlawfull and this their opinion made them to blame Moses for waging warre Aug. lib. 22. contra Faustum cap. 74. 3. That beasts have not only sence but reason and understanding as well as men 4. That there were two beginnings which are eternall viz God and Matter the one say they is good the other bad the one is light the other darknesse and the Prince of darknesse the Devill they call Materiae Principem i. e. the Prince of matter 5. That the body is evill by nature for it came from the evill beginning and so did flesh and therefore flesh must not be eaten 6. That the Devill is evill by nature and so are all other creatures for they were made of the bad God and so bread is the Devills creature wherefore it can bee no sacrament of the Body of Christ 7. That Christ was not a true man nor came out of the Virgins womb but he had a phantasticall body for say they it is not fit that so great a Majesty should passe through the filth that is in a womans body Vincentius Lirinensis 8. That there is no day of Judgement to come 9. That the old Law is evill 10. That marriages are unlawfull 11. That sins come from an evill minde and therefore cannot bee avoided for there are two minds in every man a good and a bad mind The good mind they call a reasonable soule and this they would have to come from the good God the bad minde they called the concupisence of the flesh this say they cam from the bad God because when sins come from the bad mind wee have not free wil to hinder thē 12. They did not admit of the Old Testament nor receive the Apostles writings in the new Testament but did call their owne opinions the Gospell of Christ They did also boast of their owne particular illuminations from heaven and that they could give the Holy Ghost Lastly t hey rejected all civill jurisdiction affirming that marriage and the governments of Kingdomes and of Common wealths were ordained by the evill God Euseb lib. 7. cap. 31. Suidas Epiph. Socrates Aug. Niceph. Eccles. Hist lib. 6. cap. 31. Heretikes in the fourth Century XXII ARIUS and the Arians Anno Dom. 315. or there abouts He was a Priest of Alexandria he taught 1. That the Son of God was like unto God in name only but not in substance Philast de haeresibus 2. That the Father Son and holy Ghost are not of the same nature power and Majesty For the father alone is the invisible God and he alone is to be worshiped The Son may be called God but he is a created God He may be called the Son of God but he is the Son of God by adoption and not by nature for ther was a time when he had no being at all 2 That the Son of God was the first creature that ever God made and was made of those things which have no existence and is the most excellent of all creatures 3 That the Son of God is the Instrument of God his father by whom he made all other creatures but yet he doth not know his fathers Secrets not comprehend his nature and essence 4. That the Son is not infinite as his father is for when he conversed in the world with men he was not then in Heaven with his Father and that the Kingdome of the Son of God shall end with the world 5 That the Holy Ghost is a creature created of the Son of God and doth know neither the nature or secrets either of the Father or of the Son but is much inferior in nature and dignitie unto them both and is their Servant and subject August Amb. Athanasius Basil Hilar. Hierom Socrates Theod. Niceph. lib. 8 c 5 6. Cassiodorus Tripartitae hist lib 1 c 12 13 14 15. XXIII AERIVS and the Aerians anno 342. or near it 1. They would have no set dayes of fasting but they thought it fit that every one should be left to his owne liberty to fast when he himselfe would lest they might bee said to be under the law and not under grace 2. They affirmed that Bishops and Priests were not distinguished the one from the other but were equall both in degree and authority 3. That none were to be received unto the holy Communion but they who were continent and had renounced the world Epiph. Aug and Philast de haeresibus XXIII DONATUS and the Donatists about the year 358. 1. They beleeved that the true Church of Christ was

no where but in Affrick and that there and no where else Baptism was rightly administred 2. That the Sacraments were holy and Effectuall when they were received at the hands of holy men and not otherwise 3. That their Sect was without Sin And 4. That they were not to have any Societie with them who had fallen into any Sin Aug Optatus Milevitanus XXV MACEDONIUS and the Macedo nians Anno. 359 or therabout They said that the Son of God was like the Father in Substance and in all things but that the Moly Ghost was unlike unto the father and Son and a meer Creature yet they preferrd him before the Angells Russinus lib. 1 hist Eccl cap 25 Aug lib de Haeresibus cap 5 2 XXVI APOLLINARIUS and his followers Anno. 377. or there abouts 1. That Christ in his Incarnation did assume a body without a Soule or if he had a soule yet it was no reasonable soule but that God the word was instead of it 2. Hee brought that body with him from Heaven and made it of the same substance with his divine nature and that this body when it came on the earth was passible visible and mortall 3. That sin is a part of mans essence and that therefore if Christ had beene a perfect man hee must needs have beene a sinner Gregor Nazianz in Epist ad Nectarium Basil Epist 72. Hieron in Catalogo Socrates Sozomenus Ruffinus XXVII PRISCILLIANUS and his followers Anno 388. or therabouts Was a Spaniard he gathered many Heresies out of the writings of those Heretikes who were before his time 1. He and they were of opinion with Origen that the soules sin'd before their infusion into the bodies 2. They thought with Tatianus and the Encratitae that the eating of flesh was an uncleane thing 3. With the Gnosticks and the Manichies they made two Gods one good and another bad ut supra 4. They confounded the Persons of the B. Trinity with Sabellinus 5. They were of opinion with Bardesanes that every man had his fatall Star and that our bodies were compounded according to the operation of the twelve signes in the Zodiack 6. They thought it no sinne to swear and forswear rather then to reveale the things they taught Aug. de Haeresibus Hieron in Chronico XXVIII JOVINIUS the Jovinians An. 395. or neere about He was a Monke at Rome contemporary with S. Jerom hee and his tribe defended 1. That it was lawfull for all men to eate all meates at all times albeit they were forbidden by the ecclesiasticall Lawes Aug. lib. de Haeresibus ad quod vult deum cap. 82. 2. That in this life there is no disparity of merit nor any disparity of glory in the life to come but that all should bee rewarded alike in Heaven 3. That they who have a full and perfect faith when they are regenerate by Baptisme cannot sin any more after Baptisme 4. That the B. Virgin was carnally known of her husband Joseph after the birth of Christ Hieron libris duobus contra Jovinianum Aug. ut supra Aquinas in tractatu contra detrahent Religion cap. 6. Sabellicus lib. 9. Septim Eneadis XXIX ANTHROPOMORPHITAE They lived set abroach their Heresies at the same time with Jovinian 1. They thought that God had the forme and members of a man because that God is said to have made man after his own image likeness Gen. 1.26 2. They seperated themselves from the Church because Userers and wicked men were suffered therein Theodoretus lib. 4. Cap 10 Aug. ad quod vult deum Epiph. Niceph. HEIVIDIUS and the Helvidians Anno. 395. or near abouts These were at the same time with the Anthropomorphites and were called Antidicomaritae because they opposed the perpetuall Virginity of the B. Virgin Mary the Mother of God for they affirmed that shee had children by Joseph her Husband after the birth of Christ and this they would prove Mat 1 ver vult wher Christ is called the first born Son of the B. Virgin and Iohn 2 12 and cap 7 3 Epiph lib 3 Tom 2 Hieron cont Helv Aug Her 84. Heretikes in the fift Century PELAGIUS and the Pelagians Anno. Dom. 405. He was borne in Great Britany He with his Scholars held these Assertions 1. That the nature of Man after the fall of our first Parents was Good and not corrupted Especially the soule of Man and therfore Infants were born without Sin and needed no Baptisme but yet it was fit that they should be baptized that they might be honored with the Sacrament of Adoption 2. That the lust of the flesh was no Sin but a Natural good and that sin was not propagated unto mankind by generation but by innitiation only neither could Infants Sin for all Sin is voluntary 3. That Sin is not the Death but the condition of Nature Adam then should have died if he had never sinned 4. That all men have free will by nature not onely in all naturall and morall but in all spirituall things 5. That the beginning of our salvation is in our selves and we may attaine grace of regeneration in Christ by our naturall faculties if we aske seeke and knock for the same 6. That Faith is a Generall worke of nature and no speciall work of Grace and perseverance in Faith is in our selves 7. That the love of God and of our neighbour and all our Christian Virtues are of our selves and not of God 8. That the prayers of the Church are not necessary seeing whatsoever we pray for we may obtain without Prayer for God doth give his grace unto every one according to his own merits Lastly that men neede not commit any sin except they will themselves Aug. lib. de Haeresib ad quod-vult Deum cap 8 alibi in libris Epist suis cont Pelagianos Hieron in Epist ad Ctesiphont m. Prosp de Ingratis Hilarius Arelatensis Maxentius cont Hormisdam XXII PREDESTINATI Ann. 414. or thereabouts They had this name given them because in their disputations upon predestination this was their assertion viz. good works will doe men no good at all if by God they be predestinated unto death and damnation neither will bad workes hurt wicked men if by God they bee predestinated unto eternall life and Salvation By which this their assertion they did hinder many men from doing good works and did stir up wicked men to heap sin upon sin Sigibertus in his Chronicles Vincentius lib. 19 cap. 5 Luceburgensis XXXIII NESTORIUS and his Disciples about the yeare 427. NESTORIUS Archbishop of Constantinople and Anastatius his Priest Theodorus Mopsuetanus and the rest of that most wicked sect did teach with Cerinthus that the B. Virgin bare in her womb a meere man who had onely the nature of a man and was a man in his person and that therefore the said Virgin was not the mother of God but the Mother of Christ Neither was the Nativity Passion Resurrection or Assension of Christ more then humane

yet say they the Son of God was united unto the Son of man not substantially by communicating unto him his hypostasis or substance but accidentally by Habitation Vnion Operation and Participation By Habitation for the Eternall word or Son of God dwelt in the man Christ as in his Temple we find himselfe saying Dissolve this Temple and in three dayes I will rayse it Ioh. 2 19 wee have it prophesied of him Esa 7 14 They shall call his name Emmanuel i. e. God with us or God dwelling in us And his best beloved Historiographer records of him The word was made flesh and dwelt in us Ioh. 1.14 By Vnion not onely of his will but of his love also for the Son of Man was united both in his will and in his love unto the Son of God they did will and love alwayes the same things even as man and wife doe who do love one another By Operation for the Man Christ was alwayes the instrument which the Word or Son of God did use in the doing of all his great Miracles By Participation because the Son of God did give unto the Son of Man both his name and dignity for he would have him to be called both God and the Son of God and to bee adored of all his creatures not for his owne sake as he was the Son of Man but for his sake who was the Son of God and who did communicate unto him both his name and dignity Socrates lib. 7 cap. 32. Evagrius lib. 1 cap. 2 c. Theodoretus lib. 4 de haereticis fabulis XXIV EUTICHES and the Eutychiani An. 443. He was Abbot of Constantinople he with his associates maintained these Heresies 1. That in Christ after his incarnation there was and is but one Nature and this one Nature was made of his Divinity and his flesh by the turning of the Divinity into the flesh and this Divinity of Christ was borne suffered and was dead and buried 2. That the flesh of Christ is not of the same nature with our flesh neither was the Word or Son of God turned into true flesh but into flesh in shew and appearance only so that the word did rather faigne himselfe a Man who was borne and died then that he was borne and died indeed For say they it stood not with the Majesty and excellency of God to become true flesh or to bee borne to suffer and to die indeed and truth Flavianus in Epist ad Leo. Leo Papa in Epist ad Leo Imper. Theod. lib. 4 de Haereticis fabulis Evagrius lib. 1 cap. 9. lib. 2 cap. 4 16. alibi XXXV THEOPASCHITE An. 476. Petrus Gnaphaeus Bishop of Antiach was the author of this heresy Hee and his sect taught that God was crucified and by God they understood the whole Trinity Evangrius lib. 3 cap. 8 and 16. Theodoret in Collectaneis XX. MONOPHISITAE There were another sect of the Theopaschites called Monophisitae because they affirmed that there was but one Nature of the Word and his flesh after the ineffable Vnion therof which made them also say with the first sort that God suffered and was crucified Niceph. lib. 18. cap. 52. and 53. Heretikes in the sixt Century XXXVII APTHORDOCITAE Ann Do. 536 or thereabouts They were of opinion that the flesh of Christ tooke of the Blessed Virgin was incorruptible before his passion Wee say they carry about us by necessity of nature the affection of nature as Hunger Thirst Wearinesse Anguish and the like but Christ who suffered of his owne acord was not subject to the same Lawes of Nature with us Niceph. lib. 17. cap. 29. Greg. lib. 10 Epist 55. Heretikes in the seventh Century XXXVIII SERGIUS the Author of the Monothelites Anno 604. vel circ The author of the Monothelites he was Patriarch of Constantinople and taught that there were two wills in Christ a divine and an humane will before the Vnion of his natures but after the Vnion hee had but one will and one nature whence it came to passe that the Divinity suffered those things which did belong unto the humanity and the humanity did appropriate unto it those things which did belong unto the Divinity Niceph. Lib. 18 cap. 54. XXXIX SERGIUS the Master of Mahomet An. 630. vel circ Some contend that hee was the same with the former but whether hee were or not hee was author of two Heresies the Minothelites and the Mahumetans wherefore let him at least his name shall stand in the front of them both He was a monk he embraced the Heresie of Arius and Nestorius for which he was banished Hee comming into Arabia fell acquainted with Mahomet the false Prophet him hee taught to misinterpret many places both in the old and new Testament out of which false interpretations of theirs they did coine a new Religion which was neither wholly Christian nor wholly Jewish but was compounded of them both rejecting in both Religions those things which they disliked and this newest Religion is called Mahumetisme Pomponius Laetus Johan Baptista Egnatius Hee in Arabia among the Hagarenes and Saracens was both a King and a Prophet Hee denied the Trinity with Sabellinus he said it was ridiculous to thinke that Christ was God and therefore with Arrius and Eunomius hee taught him to be a creature and with Carpocrates to bee an holy Prophet Hee maintained with Cedron that it was impossible that God should have a son becaus he had no wife Hee denyed with the Manichies that Christ was crucified but saith he one was crucified in his place who was very like him With the Originists he wil have the Divels to be saved at the end of the world with the Anthropomorphites hee will have God to have the form and members of a man with Cerinthus hee places the chiefest felicity of man in bodily pleasures and with Ebion hee doth admit of Circumcision and with the Encratitae hee forbids the use of wine First hee saith that the Alcoran was made of the Holy Ghost and their sins shall never be forgiven who believe it not as also that Christians and Jewes who contradict it cannot be saved 2 In his Alcoran he maketh Friday his Sabboth day permitteth a man to have 2.3 or 4. wives forbiddeth the eating of swines flesh teacheth that beasts shall rise againe at the last day as well as men and that Baptisme is not necessary Circumciseth none before they be seven or eight yeers old 3. He denieth that the Eucharist is to be kept in remembrance of the death of Christ for Christ saith He was not put to Death but he affirmeth that this Eucharist is of God and that it hath great force to confirme those who receive it reverently in faith and good workes as also that they are damned who commit any great sin after the receiving of it Hee hath his religious men who preach and expound the Alcoran who are called Muphtii Cadii and Telemeani Mahomets Heaven The blessed Mahumetanes he saith