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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	nature_n	person_n	unity_n	2,746	5	9.5752	5	false

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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

Gospell Prophetes and Apostles yet none of them can saye as Paule the Apostle saied Our exhortacion was not to bringe you to error nor to vncieanes neither was it with gyle our conuersation was not at any time with flatteringe wordes neither in cloked couetousnes neither sought we praise of mē Ye are witnes and so is God howe holy and iustly and vnblameable we haue behaued our selues emouge you This said S. Paule What can our new Apostles say Out of all doubte the verie contrarie as truly as euer S. Paule said the other But for feare of Hypocrisie they dyd all their good workes in corners that mē might not se them Yet Christ said Let your lyght shine before men that they may se your good workes But thoughe they were not men of manye good workes yet had they many pretie Aualities though I saie it For I may lykē them well to the beast called Camelopacdus chiche being but one resembleth yet many beastes as by hys necke the horse by his feete the oxe by his head the Camell by his spottes in his skinne the Tygre So these late preachers in their stoute countenaūce they seemed warriers in their lighte apparell courtiers in their familiar talke rybawdes in their gesture wantons in their liuinge ryotous in the pulpyt lying preachers in their bokes spiteful railers If they haue not been suche as I report them then showe me what they were and howe muche ye that haue been their disciples and schoters haue profited vnder them and by their example in godlynes of lyfe in honestie of behauiour in charitie towardes your neighbours sins ye first wēt frō your mother the church left the auncient orders and customes of religion and became gaye Gospellers after the gyse of your newe teachers Beholde your selues in the glasse of your owne cōsciences tel me trueth Ye say that they were godly teachers and that through them ye haue attayned to a great knowledge of Goddes word The more knowledge ye haue the more godly ye ware of lyfe For wher the true knowledge of Gods worde is ther is the true spirite of God which euermore sterreth moueth mā to liue wel according to his knowledge the pleasure of God whose knowledge he doth professe But in Englande I am perfecte none of you cā sai nay saie truth but that ye haue growen in al wickednes as ye haue growē in this newe religion in somuche that there was neuer suche vnthriftines in seruaūtes suche vnnaturalnes in children suche vnrulines in subiectes suche feircenes in enemies suche vnfaithfulnes in frendes againe suche beastlynes of myndes such disdainfulnes in hartes finally such falshood in promises such deceitfulnes in bargaines suche gredy extortiō such insatiable couetousnes such itollerable pride as therfore ye are becōe a fable amōgest al natiōs How saye ye is not this true whiche of you can denaie it And be these the fruites of true knowledge yea do not these behauiours and vngodlye maners of you declare manifestlie that ye haue of late yeres geuen your selues rather to errors then to trueth rather to haue forsaken the catholike and pure faieth of our mother the true churche and folowed the fonde fansies of a fewe vngodly and false teachers to the highe displeasure of God Will God thinke ye reforme his churche if they were in error or call his people to knowledge if they had been in ignoraunce by the ministers of the deuil by the preachers of Antichrist Or can ye sai that thei be the ministers of God that liue so vngodlye that they be the preachers of righteousnes whose dedes are so full of vnrighteousnes that in comparison of them other whom ye called papistes might be saintes for the honestie of their liuinge and sobre behauiours as ye your selues haue saied many times euen in my hearing Be not these worthie Prelates to be folowed haue ye done a noble fete trowe ye to forsake the vniuersall vnitie of all christianitie to be at defiaunce with your louing mother the catholike churche whiche hath fostred you from your infancie and without whose help furtheraūce and succour ye cannot be saued for to folow suche blinde guides suche grosse maisters as whose doctrine hathe brought you in errors to the high displeasure of God whose example of vnclene lyuinge hathe ledde you into all wickednes to your great ignominie shame and rebuke with all godly people what good haue they done in this realme either by their preachinge in wordes or with their teaching by example Haue thei not brokē many good and godlye ordinaunces and set vppe none Haue they not caused for greate concorde and vnitie great tumult and rebellious sedition for godly fastinge ryotous feasting for deuout praiyng peuishe prating for due obedience vnlawfull libertie for peace Gods plentie and inough warre dearth famine more then inough I write and wepe in my harte to considre what maye be writen of the wretched condition and state that our countrie hath been in of late yeres Which of you al yea which of your preachers whose light should shine that the worlde shoulde see it which of them I saie hath not been as redye as the worst disposed of you all to eate vpon good friday or any other vigill daye as soone the Pigge as the Pikerel the Capon as the Carpe the Chykin as the Cheuen Notwithstanding the Magistrates of this realme cōmaunded the wisedome of the whole worlde thought necessarie the vniuersall consent of Christ his churche prescribed the contrary What seruaunt for the most parte hath any of you all that loketh not to haue his brekefast his dyner and his supper as well vpō Christmas eue as any other daye or els ye must prouide a newe seruaunt Who can blame them Are thei not as they haue been vsed Rather then ye would obserue the ordre of fasting prescribed by the churche ye woulde not stick at the beginning to giue your seruauntes one meale more on the fasting daye then ye woulde on any other day And where ye would other dayes feede them with milke butter cheese only on the fasting daie they should be sure to haue fleshe Yea and thought it a glorie whē ye had so done that ye had so well reformed your householde frō that popishe fast calling all thinges popishe that was godly But what haue ye gotten hereby Surely ye had neuer so lytle good seruice and yet ye neuer paide more for it then nowe Ye had neuer such disobedient seruantes and yet ye neuer cherished them better then nowe Why so Before they were better taught then fedde and of late they haue been full fed and ill taught Then were they obedient trustie and diligent as thei were taught and now be they disobedient slouthful and vntrustie as thei be fedde then were thei well taught workers and nowe ill fed porkers then had ye diligent laborers and now ye haue negligent loyterers I speake as I heare your selues saye that haue them Well will ye haue

expresse the imitation of another mans trade or office in doing therof we so vse the diligence of other that they not withstandinge whiche resemble and represent are not those that are resembled represēted As for example when the stage Player playeth the Priest or King it foloweth not that he is eyther priest or King Therfore for the acte or parte ceasyng the personne also ceaseth whiche he did vsurpe God forbyd we Christians shoulde vse any suche abhominable and pestilent mockerye in the incarnation of his sonne Christ god and man Let this madnes and fantasie be left vnto the Manicheis the preachers of dreames Manicheis The catholike fayth confesseth the worde of God so to be made man that he receyueth truelye and manifestlye all that ours is not deceyuably and coulerablye And that he executeth all thynges that were humayne not as thoughe he imitated a straunge parte but rather as properlye his owne he verelye and truely being the selfe same whose personne he dyd represent As we our selues also in that we speake we vnderstand we lyue we be we do not herein imitate men but we are men in dede Neyther were Peter and Iohn to name them chieflye aboue all other menne by imitation but by being In like sort God the worde in takynge and hauynge fleashe in speaking doyng and sufferyng in the fleashe without corruption not withstanding his nature vouchesafed to do and per fourme all this not to th ende that he might imitate counterfayte or resemble a perfecte mā but because he was in dede and verelye subsisted perfecte man Therefore as the soule knit vnto the fleshe neyther yet tourned into the fleshe doth not imitate man but is man and man not by simulation but by substaunce so the worde God without any conuersion of any parte of hym in comminge and confoundyng him selfe to man is made man not by imitation but by subsistynge He therfore that will be of God must confesse the ineffable word of God in the incarnation of his sonne Christe and acknowledge one and the same Christ to be verelye and perfectlye God verelye and perfectlye man in one vnitie of one personne whiche vnitie of personne was compacte and perfected not after the virgin was deliuered but euen in the wōbe of the virgin And we ought diligētly to be ware that we imagine not Christe to be two because of his two natures whom we must cōfesse to be one only euer one One in his conception one after One in his birth one after One in the time of his baptisme one euer after Vnto whō being but one and yet both God and man by reason of that vnitie of person both the properties of God are attributed to man the properties of man ascribed to God And therefore it is written in the scriptures Iohn vi that the sonne of man came downe from heauen and the Lord of Maiestie was crucified in earth In consideration of this vnitie of personne the Churche sayeth and beleueth very catholikely that God the worde was borne of the virgine The deniall wherof is detestable impious wicked Then for asmuche as it is so god defend that any mā should go about to defraude the blessed virgin Marie of the priuileges of the heauenly grace as from her special honor For sheis by a certen singular gyft of our lord God most truly most worthely to be confessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the mother of god Howe be it she is not so the mother of God as that impious heresy doth surmise which affirmeth that she must be said the mother of god by only appellation because she brought furth hym a man which afterwarde was made God As we vse to saye a Priestes mother or a Byshops mother not in bringynge furth a Priest or a Byshoppe but betyng him a man whiche afterwarde is made Priest or Byshoppe But holy Mary I saye is not called the mother of God after that sorte but rather as afore I sayde because in the blessed wombe that holy mysterye was wrought And by reason of a certayne singular and one onely vnitie of person as the worde is fleshe in fleshe so man is God But now let vs retourne home and briefely recompte suche thynges as we haue sayde touchynge the heresies tofore remembred to th end that by the iteration therof the memorie maye be holpen the matters more fullye perceyued and better borne awaye Accursed therefore be Photinus not receiuing the fulnesse of the Trinitie and preaching Christ to be a solitarie and onely man Accursed be Apollinaris affirming in Christe the corruption of diuinitie conuerted and deniynge the proprietie of perfecte humanitie Accursed be Nestorius denayinge God to be borne of the virgine affirming twoo Christes perswading to be a quaternitie cōtrary to the faith and beliefe of the Trinitie And blessed is the catholike churche whiche dothe honor one God in fulnesse of Trinitie Catholike Churche and also equalitie of Trinitie in one diuinitie that neither the singularitie of substaunce confoundethe the proprietie of persons neither the distinction of the Trinitie dothe separate the vnitie of the deitie Blessed I saye is the churche whiche beleueth that in Christe be two true and perfect natures and but one person that neither the diuision of natures diuideth the vnitie of hys person nor the vnitie of the person cōfoūdeth the difference of the natures Blessed I saye is the Churche whiche humbly confesseth that Christe manne was not vnited to God after his natiuitie but in the chaste wombe of his mother to th ende she might acknowledge hym to be nowe and euer more to haue been Blessed is the Churche whiche vnderstandeth God to be made man not by conuersiō of nature but by consideration of person and such person as is subsisting and euer permanent Blessed is the Churche whiche teacheth this vnitie of person to haue suche force vertue and mighte that by that vnitie shee ascribeth in wonderfull and ineffable mysterie as wel the proprieties vnto manne as the humaine qualities to God For in respecte of that vnite of person she denieth not but that mā as concerninge GOD descended from heauen and beleueth that God as concerninge man was made in the earth suffered and was crucified In respecte of that vnitie she confesseth that man is the sonne of God God the sonne of Marye the virgin Thus muche of this matter the weighte whereof requireth an exact treatise But in this present place it is sufficiēt to touch by the waye brieflye whiche by Goddes leaue I purpose hereafter moore plentuouslye to discusse at an other time Nowe let vs procede as we beganne I saied before and nowe I say againe that in the Churche of God the temptation of the people is the error of the maister or teacher And somuch greater is the temptation the greater knowlege of him is that erreth As we declared first by thauthoritie of the scriptures nexte by ecclesiasticall