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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	humane_a	nature_n	union_n	3,114	5	9.7672	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43990	An historical narration concerning heresie and the punishment thereof by Thomas Hobbes.	Hobbes, Thomas, 1588-1679.	1680 (1680)	Wing H2238; ESTC R30774	11,947	20

made only for the Peace of the Church become a Crime in a Pastor and punishable with Deprivation first and next with Banishment After this part of the Creed was thus established there arose presently many new Heresies partly about the Interpretation of it and partly about the Holy Ghost of which the Nicene Council had not determined Concerning the part established there arose Disputes about the Nature of Christ and the word Hypostasis id est Substance for of Persons there was yet no mention made the Creed being written in Greek in which Language there is no word that answereth to the Latine word Persona And the Union as the Fathers called it of the Humane and Divine Nature in Christ Hypostatical caused Eutyches and after him Dioscorus to affirm there was but one Nature in Christ thinking that whensoever two things are united they are one and this was condemned as Arianism in the Councils of Constantinople and Ephesus Others because they thought two living and rational Substances such as are God and Man must needs be also two Hypostases maintained that Christ had two Hypostases But these were two Heresies condemned together Then concerning the Holy Ghost Nestorius Bishop of Constantinople and some others denied the Divinity thereof And whereas about seventy years before the Nicene Council there had been holden a Provincial Council at Carthage wherein it was Decreed that those Christians which in the Persecutions had denied the Faith of Christ should not be received again into the Church unless they were again baptized This also was condemned though the President in that Council were that most sincere and pious Christian Cyprian But at last the Creed was made up entire as we have it in the Calcedonian Council by addition of these words And I believe in the Holy Ghost the Lord and Giver of Life who proceedeth from the Father and the Son Who with the Father the Son together is Worshipped and Glorified Who spake by the Prophets And I believe one Catholick Apostolick Church I acknowledge one Baptism for the Remission of Sins And I look for the Resurrection of the Dead and the Life of the World to come In this addition are condemned first the Nestorians and others in these words Who with the Father and the Son together is worshipped and glorified And secondly the Doctrine of the Council of Carthage in these words I believe one Baptism for the Remission of Sins For one Baptism is not there put as opposite to several sorts or manners of Baptism but to the iteration of it St. Cyprian was a better Christian than to allow any Baptism that was not in the Name of the Father Son and Holy Ghost In the General Confession of Faith contained in the Creed called the Nicene Creed there is no mention of Hypostasis nor of Hypostatical Union nor of Corporeal nor of Incorporeal nor of Parts the understanding of which words being not required of the Vulgar but only of the Pastors whose disagreement else might trouble the Church nor were such Points necessary to Salvation but set abroach for ostentation of Learning or else to dazle men with design to lead them towards some ends of their own The Changes of prevalence in the Empire between the Catholicks and the Arians and how the great Athanasius the most fierce of the Catholicks was banished by Constantine and afterwards restored and again banished I let pass only it is to be remembred that Athanasius composed his Creed then when banished he was in Rome Liberius being Pope by whom as is most likely the word Hypostasis as it was in Athanasius's Creed was disliked For the Roman Church could never be brought to receive it but instead thereof used their own word Persona But the first and last words of that Creed the Church of Rome refused not for they make every Article not only those of the body of the Creed but all the Definitions of the Nicene Fathers to be such as a man cannot be saved unless he believe them all stedfastly though made only for Peace sake and to unite the mindes of the Clergy whose Disputes were like to trouble the Peace of the Empire After these four first General Councils the Power of the Roman Church grew up apace and either by the negligence or weakness of the succeeding Emperours the Pope did what he pleased in Religion There was no Doctrine which tended to the Power Ecclesiastical or to the Reverence of the Clergy the contradiction whereof was not by one Council or another made Heresie and punished arbitrarily by the Emperours with Banishment or Death And at last Kings themselves and Commonwealths unless they purged their Dominions of Hereticks were Excommunicated Interdicted and their Subjects let loose upon them by the Pope insomuch as to an ingenuous and serious Christian there was nothing so dangerous as to enquire concerning his own Salvation of the Holy Scripture the careless cold Christian was safe and the skilful Hypocrite a Saint But this is a Story so well known as I need not insist upon it any longer but proceed to the Hereticks here in England and what Punishments were ordained for them by Acts of Parliament All this while the Penal Laws against Hereticks were such as the several Princes and States in their own Dominions thought fit to enact The Edicts of the Emperours made their Punishments Capital but for the manner of the Execution left it to the Prefects of Provinces and when other Kings and States intended according to the Laws of the Roman Church to extirpate Hereticks they ordained such Punishment as they pleased And the first Law that was here made for the punishments of Hereticks called Lollards and mentioned in the Statutes was in the fifth year of the Reign of Richard the Second occasioned by the Doctrine of John Wickliff and his Followers which Wickliff because no Law was yet ordained for his punishment in Parliament by the favour of John of Gaunt the Kings Son escaped But in the fifth year of the next King which was Richard the Second there passed an Act of Parliament to this effect That Sheriffs and some others should have Commissions to apprehend such as were certified by the Prelates to be Preachers of Heresie their Fautors Maintainers and Abettors and to hold them in strong Prison till they should justifie themselves according to the Law of Holy Church So that hitherto there was no Law in England by which a Heretick could be put to Death or otherways punished than by imprisoning him till he was reconciled to the Church After this in the next Kings Reign which was Henry the Fourth Son of John of Gaunt by whom Wickliffe had been favoured and who in his aspiring to the Crown had needed the good Will of the Bishops was made a Law in the second Year of his Reign wherein it was Enacted That every Ordinary may convene before him and imprison any person suspected of Heresie and that an obstinate Heretick shall be

of St. Thomas My Lord and my God This Controversie presently amongst the Inhabitants and Souldiers of Alexandria became a Quarrel and was the cause of much Bloudshed in and about the City and was likely then to spread further as afterwards it did This so far concerned the Emperours Civil Government that he thought it necessary to call a General Council of all the Bishops and other eminent Divines throughout the Roman Empire to meet at the City of Nice When they were assembled they presented the Emperour with Libels of Accusation one against another When he had received these Libels into his hands he made an Oration to the Fathers assembled exhorting them to agree and to fall in hand with the settlement of the Articles of Faith for which cause he had assembled them saying Whatsoever they should decree therein he would cause to be observed This may perhaps seem a greater indifferency than would in these days be approved of But so it is in the History and the Articles of Faith necessary to Salvation were not thought then to be so many as afterwards they were defined to be by the Church of Rome When Constantine had ended his Oration he caused the aforesaid Libels to be cast into the fire as became a wise King and a charitable Christian. This done the Fathers fell in hand with their business and following the method of a former Creed called now The Apostles Creed made a Confession of Faith viz. I believe in one God the Father Almighty maker of Heaven and Earth and of all things visible and invisible in which is condemned the Polytheism of the Gentiles And in one Lord Iesus Christ the onely begotten Son of God against the many sons of the many gods of the Heathen Begotten of his Father before all worlds God of God against the Arians Uery God of very God against the Valentinians and against the Heresie of Apelles and others who made Christ a meer Phantasm Light of Light This was put in for explication and used before to that purpose by Tertullian Begotten not made being of one substance with the Father In this again they condemn the Doctrine of Arius for this word Of one substance in Latine Consubstantialis but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of one Essence was put as a Touchstone to discern an Arian from a Catholick And much ado there was about it Constantine himself at the passing of this Creed took notice of it for a hard word but yet approved of it saying That in a divine Mystery it was fit to use divina arcana Verba that is divine words and hidden from humane understanding calling that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine not because it was in the divine Scripture for it is not there but because it was to him Arcanum that is not sufficiently understood And in this again appeared the indifferency of the Emperour and that he had for his end in the calling of the Synod not so much the Truth as the Uniformity of the Doctrine and peace of his People that depended on it The cause of the obscurity of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeded chiefly from the difference between the Greek and Roman Dialect in the Philosophy of the Peripateticks The first Principle of Religion in all Nations is That God is that is to say that God really is Something and not a meer fancy but that which is really something is considerable alone by it self as being somewhere In which sence a man is a thing real for I can consider him to be without considering any other thing to be besides him And for the same reason the Earth the Air the Stars Heaven and their parts are all of them things real And because whatsoever is real here or there or in any place has Dimensions that is to say Magnitude and that which hath Magnitude whether it be visible or invisible is called by all the Learned a Body if it be finite and Body or Corporeal if it be infinite it followeth that all real things in that they are somewhere are Corporeal On the contrary Essence Deity Humanity and such-like names signifie nothing that can be considered without first considering there is an Ens a God a Man c. So also if there be any real thing that is white or black hot or cold the same may be considered by it self but whiteness blackness heat coldness cannot be considered unless it be first supposed that there is some real thing to which they are attributed These real things are called by the Latine Philosophers Entia subjecta substantiae and by the Greek Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other which are Incorporeal are called by the Greek Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most of the Latine Philosophers use to convert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into substantia and so confound real and corpororeal things with incorporeal which is not well for Essence and substance signifie divers things And this mistake is received and continues still in these parts in all Disputes both of Philosophy and Divinity for in truth Essentia signifies no more than if we should talk ridiculously of the Isness of the thing that Is. By whom all things were made This is proved out of St. John cap. 1. vers 1 2 3. and Heb. cap. 1. vers 3. and that again out of Gen. 1. where God is said to create every thing by his sole Word as when he said Let there be Light and there was Light And then that Christ was that Word and in the beginning with God may be gathered out of divers places of Moses David and other of the Prophets Nor was it ever questioned amongst Christians except by the Arians but that Christ was God Eternal and his Incarnation eternally decreed But the Fathers all that write Expositions on this Creed could not forbear to philosophize upon it and most of them out of the Principles of Aristotle which are the same the School-men now use as may partly appear by this that many of them amongst their Treatises of Religion have affected to publish Logick and Physick Principles according to the sense of Aristotle as Athanasius and Damascene And so some later Divines of Note as Zanchius still confounding the Concret with the Abstract Deus with Deitas Ens with Essentia Sapiens with Sapientia Aeternus with Aeternitas If it be for exact and rigid Truth sake why do they not say also that Holiness is a Holy man Covetousness a Covetous man Hypocrisie an Hypocrite and Drunkenness a Drunkard and the like but that it is an Error The Fathers agree that the Wisdome of God is the eternal Son of God by whom all things were made and that he was incarnate by the Holy Ghost if they meant it in the Abstract For if Deitas abstracted be Deus we make two Gods of one This was well understood by Damascene in his Treatise De Fide Orthodoxâ which is an Exposition of the Nicene