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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	believe_v	holy_a	son_n	32,892	5	6.1615	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14435	A very Christian, learned, and briefe discourse, concerning the true, ancient, and Catholicke faith, against all wicked vp-start heresies seruing very profitably for a preseruatiue against the profane nouelties of papists, Anabaptists, Arrians, Brownists, and all other sectaries. First composed by Vincentius Lirinensis in Latine, about twelue hundreth yeares ago. And now faithfully translated into English, and illustrated with certaine marginall notes. By Thomas Tuke.; Pro catholicae fidei antiquitate libellus. English	Vincent, of Lérins, Saint, d. ca. 450.; Tuke, Thomas, d. 1657. aut	1611 (1611)	STC 24753; ESTC S102090	49,335	192

more easily perswade men also vnto euill as the Apostle saith It wrought death vnto me by that which was good Either therefore as wee said before to the end that hee might deceiue he doth in some places of his writings glory that he doth beleeue on Christ one person of Christ or else surely hee saith that two persons now after the Virgins deliuerāce did so meete and knit in one Christ that yet he holds there were two Christs at the time of her conceptiō or deliuering a little afterwards And whereas intruth Christ was at the first borne an ordinary and meere man and not yet partaker of the vnity of the person of God the Word afterwards the person of the Word assuming him descended into him And although now being assumed he do remain in the glory of God yet it seemeth to him that for some space there was no difference betwixt him other mē CHAP. 18. THese things therefore Nestorius Apollinaris Photinus like madde dogs doe barke against the Catholicke faith Photinus by not confessing the Trinity Appollinaris in saying that the nature of the Word is conuertible not acknowledging two substances in Christ and by denying either the whole soule of Christ or at the least the minde reason in the soule and by affirming that the Word of God was in stead thereof Nestorius by auouching either that there are alwaies two Christs or that there were two some while But the Catholike Church iudging rightly both of God and of our Sauiour blasphemeth neither against the mystery of the Trinity nor against the Incarnation of Christ For it worshippeth both one Diuinity in a perfect Trinity and the equality of the Trinity in one and the same Maiesty and acknowledgeth one Iesus Christ not two and that same is both God and Man It beleeueth indeed that there is one person In him but two substances it beleeueth there are two substances but one person two substances because the Word of God is not changeable that it should be turned into flesh and one person least by professing two Sons it may seeme to worship a Quaternity or Foure not a Trinity or Three CHAP. 19. BVt it is worth our labour to lay open this point with diligence more distinctly and more plainly In God there is one substance but three persons In Christ there be two substances but one person In the Trinity there is distinction of persons but no diuersity of nature In our Sauiour there is diuersity of nature but no difference of person How is there in the Trinity distinctiō of persons but no difference of nature Namely because there is one person of the Father another of the Sonne and another of the holy Ghost but yet the nature of the Father and of the Sonne and of the holy Ghost is not diuers but one the same How is there in our Sauiour differēce of natures but not of person Surely because there is one substance of the Diuinity another of the Humanity but yet the God-head and Manhead are not two persons but one and the same Christ one the same Sonne of God and one and the same person of one and the same Christ and Sonne of God As in a man the Flesh is one nature and the Soule another but the soule and the flesh is one and the same man In Peter Paul the soule is one nature and the flesh another but yet the flesh and soule are not two Peters neither is the soule one Paul and the flesh another Paul but one and the same Peter and one and the same Paul subsisting of the double and diuers nature of the soule and of the body So then in one and the same Christ there are two substances but one is diuine the other is humane one of the Father God the other of the Mother the Virgin one coëternall and equall to the Father the other consubstantiall to the Mother yet one and the same Christ in both the substance There is not therefore one Christ God and another Man not one vncreated and another created not one that cannot suffer and another that can suffer not one equal to the Father another lesser then the Father another of the mother But one and the same Christ is God and Man the same is vncreated and created the same could not bee changed and could not suffer the same was changed and did suffer the same is equall to the Father inferiour the same was begotten of the Father before time the same is borne of his Mother in time perfect God and perfect Man in God is the soueraigne Diuinity in Man the whole Humanity I say the whole Humanity which comprehendeth both the Soule and the Flesh yea true flesh our flesh and the mothers flesh a soule also indued with vnderstanding furnished with iudgement reason There is therefore in Christ the Word a Soule and Flesh but all this is one Christ one Sonne of God and one Sauiour and Redeemer of vs. And one not by I wot not what corruptible confusion of the God-head and Man-head but by a certaine entire and singular vnity of person For that coniunction doth not conuert and change the one into the other which is an errour proper to the Arrians but hath so conioyned both the natures in one that the singularity or vnity of one the same persō abiding alwaies in Christ the property of either nature remaineth also for euer so that verily the body doth neuer at any time begin to be God nor cease at any time to bee a body which is also made manifest by an example of an humane case For neither for the present onely but for the future also euery man shall consist of body and soule yet neither shall the body euer bee changed into the soule or the soule into the body but euery man being to continue euer the difference of both the substances shall continue for euer in euery man euen so in Christ also the property of both the substances is to bee reteined of them both for euer but yet the vnity of the person being preserued safe CHAP. 20. BVt whereas wee doe often name this word Person and say that God in person was made man wee must greatly feare that we do not seeme to say this That God the word did onely by the resemblance of action take vpon him those things that appertaine to vs and that hee wrought whatsoeuer belonged to the cōuersation of a man as it were in shew and not as a true Man as is wont to be done on the stages where one man doth suddenly represent many persons of the which himselfe is none For as often as there is made a resemblance of another mans action the duties and deedes of others are so done as that yet these men that act them are not the very same men whom they do act or counterfeit For that we may for illustration

doctrines Whom when the Congregation being assembled all together might seeme to incourage to vndertake and to determine something of themselues yet would they giue nothing presume nothing arrogate nothing to themselues at all but by all meanes prouided that they might not deliuer any thing to their posterity which they themselues had not receiued of their Fathers and that they might not only order the matter well for the present but giue example also to them that should suceede that they also might embrace the doctrines of sacred Antiquity and condemne the deuises of prophane Nouelty Wee inueighed also against the wicked presumption of Nestorius because he boasted that he did first and onely vnderstand the holy Scripture and that all those whatsoeuer were ignorāt of it which being teachers before him had handled the Oracles of God to wit all Priests all Confessors and Martyrs some of which had explained Gods word and others had consented or giuen credit to the Explainers of it and lastly because he did affirme that the whole Church doth now erre and that it hath alwaies erred which as to him seemed had both alwaies followed and did now follow ignorant and erroneous Teachers CHAP. 43. ALl which things though they cannot plentifully aboundantly suffice to ouerwhelme and extinguish all prophane nouelties yet least any thing should seeme to bee lacking where there is such plenty of proofe to cleare this point we haue in the last place added a double authority of the Apostlicke See namely one of the holy Pope or Father Xistus who like a reuerend man doth at this present aduance the Church of Rome and the other of his Predecessor of blessed memory Pope Calestine whose authorities wee haue deemed needfull heere also to interpose Pope Xistus then saith in an Epistle which he sent to the Bishop of Antioch about the cause of Nestorius Therefore quoth he because as the Apostle saith there is one Faith which hath euidently preuailed let vs hold those things that are to be beleeued and let vs beleeue those things that are to bee held At the length hee sheweth the things that are to bee held and beleeued and saith Let no libertie quoth he bee giuen at all to Nouelty because it is fitting that nothing should be added to Antiquity Let the manifest faith and credulity of the Elders be troubled with no mixture of mire Speeches altogether Apostolical in that hee adornes the credulity or faith of the Elders by comparing it to the Light for the manifestnesse or clearenesse of it and describes nouell profanities or prophane nouelties by likening them to the mixture of mire But Pope Caelestine also deales in the like manner and is of the same iudgement For he saith in an Epistle which he sent to the French Ministers reprouing their conniuencie because they letting the ancient faith to be iniured through their silence did suffer prophane nouelties to start vp Iustly quoth hee the matter concernes vs if we shall nourish an error with holding our peace Let such men therefore be rebuked let them not haue liberty of speech at such their pleasure Some man here may peraduenture doubt who those may be whom hee forbids that they should haue libertie to speake what they list whether the Preachers of Antiquity or the Deuisers of Nouelty Let him speake himselfe and answer the doubting of the Readers For it followeth Let Nouelty cease saith hee if the case stand thus that is if it bee so that some accuse your Citties and Prouinces to me because you make them to giue consent to certaine Nouelties through your dangerous winking at them Let Nouelty therefore cease saith hee if the matter stand so to inuade and incroach vpon Antiquity This then was the blessed iudgment of blessed Celestine not that Antiquity should cease to ouerthrow Nouelty but rather that Nouelty should cease to gather ground vpon and inuade Antiquity Which Apostolicke and Catholicke decrees whosoeuer doth gainesay hee must needs first of al triumph ouer the memory of Saint Celestine who determined that Nouelty should cease to vexe and inuade Antiquity and in the second place scorne the decrees of holy Xystus who iudged that no liberty at all should be granted to Nouelty because it is meete that nothing shold be added to Antiquity yea contemne the determinatiōs of blessed Cyprian who did greatly extoll the zeale of reuerend Capreolus because hee desired that the doctrines of the ancient Faith should be confirmed and that nouell deuises should be condemned and despise the Counsell of Ephesus also that is the iudgements of the holy Bishops almost of all the East whom it pleased by Gods direction to determine that the Posterity should beleeue no other thing but that which the sacred and in Christ vnanimous Antiquity of the holy Fathers had held and who also with their cryes and exclamations witnessed with one consent that these are the words of all that they did all wish this that they were all of this iudgement that as almost all Heretickes before Nestorius despising Antiquity and desending nouelty should be condemned euen so Nestorius himselfe also should be condemned as an author of Nouelty and an impugner of Antiquity whose consent being inspired by an holy gift and of heauenly grace to whom it is displeasing What else doth follow but that he should affirme that the wickednesse of Nestorius was not iustly condemned and lastly also contemne the whole Church of Christ and his Teachers Apostles and Prophets but yet especially the Apostle Paul as certaine filth or off-scourings Her because she neuer departed frō the religion of the saith once deliuered vnto her to be husbanded carefully lookt vnto and Him because he hath written O Timotheus keep that which is committed vnto thee auoiding profane nouelties of words And also If any one shall preach vnto you otherwise then that yee haue receiued let him be accursed If so be that neither Apostolicall ordinances nor Ecclesiasticall decrees be to be broken by the which according to the sacred consent of the vniuersall and ancient Church all Hereticks alwaies and last of all Pelagius Celestius and Nestorius haue ben iustly and worthily condemned it is necessealy doubtlesse for all Catholickes hereafter which study to shewe themselues the lawfull Children of the Church their Mother that they should sticke and cleaue vnto and dye in the holy faith of the holy Fathers and that they should detest abhorre inueigh against and persecute the profane Nouelties of profane persons These are well nigh the things which being more largely handled in the two Aduertisments are cōtracted as a recapitulation ought to be that my memory for the helping whereof we haue done these things might bee both refreshed by being continually put in minde and not oppressed with wearinesse caused by long discourses Trin-vni Deo Gloria FINIS LONDON Printed by NICHOLAS OKES for LEONARD BECKET and are to be sold at his Shop

only possible or probable but certaine that he vsed a table gesture at that his last Supper 5. That because Christ vsed a table gesture therefore it is vnlawfull for vs to vse any other then a table gesture 6 That to receiue the bread and wine kneeling is vnlawfull is Idolatry Which me thinkes is very strange For what is the Idoll wee kneele not vnto the Elements but vnto God in testimony of reuerence and humblenesse of spirit Secondly if wee Must receiue the Sacrament with reuerence and humility of heart as who dare gainsay thē vndoubtedly wee May receiue it with a reuerend and humble gesture Thirdly if our kneeling be idolatry then are wee idolaters as if oppression bee theft and oppressors are Theeues if to take the Cure of soules and to take no Care of soules be murder then they that take the Cure of soules and take no Care of soules are Murderers yea and resolute Idolaters for we do not onely kneele but stand to defend it and we practise it daily yea and charge them with ignorance that do condemne it as vnlawful Now what wil follow If we be idolaters then they must not eate with vs. If any saith S. Paul that is called a brother bee an Idolater with such one eate not And againe If wee be Idolaters how dare they communicate with vs What with Idolaters Either therefore these conceits must be for saken or else I see not how wee can but swarme with Iacobites But I am perswaded better things of many of them such as accompany Saluation and tend not to Separation A. Fuluius once sayd to his sonne I begat thee not for Catiline against thy Country but for thy Country against Catiline so may I say they were not begotten by the Gospel for Iohnson for Iacob for any turbulent and phantasticke Doctor against the Church but for the Church against them And be they well assured that this sleight stuffe will shrinke when it comes to wetting this counterfeit coine will not indure triall The greatnesse of men their learning their godlinesse are no arguments to moue vs to receiue their owne conceipts for doctrines No an Angell must not be heard against the truth But mee thinkes I heare some man say How may I be resolued in this difference of opinions what shall I doe to finde out the truth I answer First giue diligent care to the voyce of God in the Scriptures what it saith that receiue though it crosse thee neuer so much and where it hath no tongue haue thou no care Do not first entertaine a conceit and then look out Scripture to draw it by the haire to thee Secondly be not ouercaried with any preiudicate opinion of thine Opposite neither let the reuerend conceit of thy Teacher that hath taught thee such a doctrine couer thine eye from beholding reason and do not thinke that because hee is a good man therefore all must needes bee good that hee hath taught thee or that his doctrines are sounder thē another mans because his life is better Thirdly be not proud or selfe-conceited For God resisteth the proud God and Pride saith Bernard cannot dwell together in the same heart which could not dwell in the same heauen And the History of the Church sheweth that Arrius of very pride fell into wicked and open heresie But the Lord giueth grace to the humble and teacheth him his way If yee aske saith Augustine what is the first step in the way of truth I answer Humility If yee aske what is the second I say Humility If yee aske what is the third I say the same Humility fourthly pray earnestly with Dauid that God would bee pleased to Giue thee vnderstanding and to teach thee good indgement and knowledge Finally bee not easily perswaded to beleeue Doctrines specially against the vnanimous consent of a true Church which neither the ancient acknowledged neither are allowed by any present approoued Church but are the conceipts of some particular persons In one word I pray thee diligently to read this Treatise ouer For it teacheth how to continue in the faith against all the fraudes and fallacies of Imposters It is not great but good learned though but litle and as sweete to them that are intelligent as short The Lord blesse it to thee and giue thee an vnderstanding head and an obedient heart April 14. 1611. Thine in Christ THOMAS TVKE A TREATISE OR Disputation of VINCENTIVS LIRINENSIS for the Antiquity of the Catholicke faith against the profane Nouelties of all Heresies The Preface FORASMVCH as the Scripture speakes and warnes vs thus Aske thy Fathers and they will shew thee thine Elders and they will tell thece And againe Apply thine eare to the words of the wise In like manner also My Son forget not these sayings and let thine heart keepe my words It seemeth to me Peregrinus the least of all the seruants of God that it will not be a little profitable through the Lords assistance if I shall set downe those things in writing which I haue faithfully receiued of the holy Fathers sure I am very necessary for mine owne infirmity seeing I may haue in readinesse whereby the weakenesse of my memory may bee relieued with continuall reading Vnto which taske not only the benefite of the work doth mooue me but the consideration also of time and the oportunity of Place The time for seeing all things are carried away therewith it behoueth vs also to catch something therefrom againe which may further vnto eternall life especially because the expectation of Gods terrible iudgement requireth the studies of Religion and the subtilty of nouell Heretiques asketh much care and diligence The Place also because auoiding the throngs multitudes that are in Citties we liue in a little Village more remote and are there inclostred in a Monastery where without great distraction we may do that which the Psalmist sings of Be still and know that I am God But indeed the reason of our purpose is agreeable thereunto as who because wee haue some while bene tossed with diuers and grieuous troubles of a secular warfare haue at the length through the fauour of Christ hidden vs within the hauen of Religion most faithful alwaies vnto all that there the blasts of vanity and pride being laid downe and appeasing God by the sacrifice of Christian humility we might escape not onely the Ship-wracks of the life present but the flames also of the future But now will I in the name of the Lord set vpon this businesse to wit set downe in writing the things that haue ben deliuered from our Elders and committed to our keeping intending to be a faithful Relator of them and not presuming to be their Author Neither meane I to set downe all but to touch those onely that are necessary that not in any polished and curious stile but in a plaine and familiar speech that the most of them may

that neither the distinction of the natures diuideth the vnitie of the person nor the vnitie of the person confounds the difference of the substances Blessed I say be the Church which that it might acknowledge that Christ both is was euer one confesseth that man was vnited to God not after his birth but now euen in the mothers wombe Blessed I say be the Church which vnderstandeth that God was made man not by the conuersion of nature but in regard of person person I say not counterfeit and transient but substantiall and permanent I say blessed bee the Church which affirmeth that this vnity of person is so effectuall as that by reason thereof the things of God are by a wonderfull and vnspeakable mysterie ascribed vnto man and the things of man ascribed vnto God For because of that vnitie it doth not deny that man descended from heauen in respect of the God-head and hath belieued that God was made vpon earth that he suffered and was crucified in regard of the Manhead To conclude by reason of that vnity she doth acknowledge Man to be the Sonne of God and God to be the Sonne of the Virgin Holy therefore and venerable blessed and inuiolable and to that celestiall praising performed of the Angels altogether comparable be this confession which glorifies God with a threefold sanctification For therefore it doth especially tel and glory of the vnitie of Christ least the mysterie of the Trinity should exceed Be these things spoken by way of digressing else where if God shall please they are more largely to be treated of and vnfolded Let vs now returne vnto our purpose CHAP. 23. VVE sayd therefore before that in the Church of God the Teachers error was the peoples temptation and that the tentation was so much the greater by how the the learneder he was that did erre Which we taught first by the authority of Scripture and then by Ecclesiasticall examples to wit by reckoning vp them that though they were for a time accounted sound in the faith yet at the last did either fall into the sect of some other or else deuised an heresie of their owne A matter doubtlesse of great moment both commodious to learne and necessary to be thought of and remembred the which wee ought diligently to illustrate and inculcate with the multitude of ensamples that all Catholikes for the most part may know That they ought with the Church to receiue teachers and not that they should with teachers forsake the faith that the Church embraceth But in my conceit though we might recken vp a number in this kind of tempting yet was there almost none that was so great a temptation as was Origen in whome there were many things so excellent so singular and so admirable that any man might easily iudge at first that all his assertions were to be belieued For if the life doth win authority his industry his chastity patience and sufferance was not small if either kindred or learning Who more noble then he who at the first was borne in that family which was made illustrious by Martyrdome And afterwards hauing for Christ lost not his father onely but all his substance also he did profit so much within the straites of holy pouerty he did often as they say susteine afflictions for confessing the Lord. Neither indeed were these things onely in him all which might afterwards proue a tentation but hee had also such a notable wit so profound so acute and so fine that he did much and farre surpasse almost all and so great was the skill of this notable man in all knowledge and learning as that there were but few things in diuine philosophy of humane it may be almost none which hee did not thorowly vnderstand Who when he had atteined to the learning of the Greekes he gaue himselfe also to the study of the Hebrew But why should I speake of eloquence whose speech was so pleasant so delectable and so sweete that not words me thinkes so much as hony seemed to flow out of his mouth What incredible things did he bolt out and cleer by the force of disputation What things seeming hard to be done did not he make that they should seeme most easie But he woue his assertions it may be onely with the knots of arguments Yea doubtlesse there was neuer any Teacher which vsed more examples or proofes of holy writ But he wrote I beleeue but little No man writ more that I thinke all his works cannot onely not be read ouer but indeede not so much as found And who also that he might not want any helpe to knowledge was furnished with ripenesse of age But perhaps he was not very happy in Disciples Who euer more happy For out of his bosome sprang innumerable Teachers an infinity of Priests Confessors and Martyers And now what man is able to conceiue in what admiration in what renowne and grace he was in with all men What man a little more deuout then ordinary did not with speed resort vnto him from the farthest quarters of the world What Christian did not reuerence him almost as a Prophet what Philosopher honor'd him not as a Maister And how reuerend he was accounted not onely among priuate men but euen of the chiefest in the Empire the Stories doe declare which say that he was sent for by the mother of Alexander the Emperour intruth because of heauenly wisedome which also he did much affect loue But the epistles also of the same mā beare witnes which he wrot by the authority of Christian Teacher to Emperour Philip who was the first Christian of all the Romane Princes Concerning whose incredible knowledge if any man beleeue not a Christian testimony we being the relators let him at the lest receiue a Pagan confession the Philosophers being the witnesses For that wicked Porphicie saith that being moued with his fame he went being in a manner but a boy to Alexandria and that he sawe him there being now an olde man but indeede so notably qualified as one that had attained to the height of all learning The day would sooner faile me then I shall be able to touch euen the smallest part of those excellent things which were in that man which notwithstanding did not only perteine to the glory of religion but also to the greatnesse of temptation For what man among a thousand would easily cast off from him a man of such an excellent wit so great a scholler and of so great account and not rather vse that sentēce That he had rather erre with Origen then iudge truly with other men But what should I make many words It so fell out that not some humane but as the euent declared a too dangerous temptation made by so great a person so great a Teacher so great a Prophet did draw very many frō the soundnesse of the Faith Wherefore this Origen so great and so