Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05349	A treatise tending to unitie in a sermon preached at Droghedah on Whitsunday (being the ninth of Iune 1622.) before the Kings Majesties Commissioners for Ireland. By Henry Leslie.	Leslie, Henry, 1580-1661.	1623 (1623)	STC 15501; ESTC S102368	36,074	58

mediator making them two persons He was condemned in the third generall Councell at Ephesus where it was decreed that the blessed Virgin was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God because there was but one person that was both God begotten of the Father and man borne of his mother and in the Councell of Chalcedon which was the fourth generall to shew that his person was but one against Nestorius they used two adverbes saying that his natures were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without division without separation which the Fathers expresse by sundry similitudes Iustin useth the similitude of the soule and the bodie which are so united that they make but one person Damascen the similitude of an hote iron which being but one thing subsisting hath in it two distinct natures the fire and the iron everie one whereof hath his severall action concurring to one worke the heate burneth the iron cutteth Even so the mediator being one person hath two distinct natures everie one whereof hath his severall action concurring to the work of mediation But the most significant similitude is that of a Vine tree and a bough graffed into the Vine for even as that bough hath no being or subsistence of it selfe but both groweth and liveth in the stocke of the Vine so the humane nature of our mediator having no subsistence of it selfe is as it were ingraffed into the person of the Sonne who is the true Vine and is wholly supported and susteined by it therefore there be not two persons but one the humane nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void of all personalitie or subsistence and assumed by the Sonne of God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person subsisting of himselfe and by himselfe Againe as his person so likewise his office is indivisible for he received an unchangeable Priesthood which cannot passe from him unto any other Heb. 7.24 So that besides him there is no other mediator neyther can be For in a true and sufficient mediator there must be foure properties which are not to be found in anie but him 1. The word of God must reveale and propound him to the Church that in conscience wee may be assured that praying to God in his name we shall be heard but there is no Scripture that mentioneth anie other mediator but onely one 2. Hee that is mediator betweene God and man must partake of both natures for a Mediator is not of one Gal. 3.20 So then he that is Mediator betweene God man must not be of one nature he must be both God and man hee must be God that hee may speake to God for us he must be man that hee may speake from God to man Mediatorem inter nos Deum saith S. Austin mortalitatem habere opportuit transeuntem beatitatem permanentem but there is only one that is both God and man 3. A mediatour must be perfectly iust for such an high Priest became us who is holy blamelesse undefiled separate from sinners and made higher than the heavens Heb. 7.26 As the Apostle shewes that they could not be high Priests who had need to offer for their owne sinnes as well as for the sinnes of the people Heb. 7.27 so they cannot be mediators who had need of a mediator for themselves Now none is perfectly iust but onely one The Saints in heaven howsoever they be fully iustified sanctified glorified yet in themselves they are sinners and therefore must needs stand before God by the mediation of another So that S. Austin reasoneth well that he is the only true mediator pro quo nullus interpellat sed ipse pro omnibus 4. A mediator must be a propitiator that is bring something to God that may satisfie his iustice for our sinnes therefore S. Iohn having told us that we have an advocate with the Father he addeth and he is a propitiation for our sinnes 1. Ioh. 2.2 But there is none other that is a propitiation for our sinnes therefore but one Mediator But the Papists thinke to escape this by a rotten distinction of mediators of redemption intercession There is but one mediator of redemption say they but manie mediators of intercession even all the Saints in heaven Whereunto I say 1. That these foure properties are especially required in an advocate and mediatour of intercession rather then in a redeemer but they are not to bee found in anie but in one 2. The Apostle here affirming that there is one mediator meaneth rather a mediator of intercession for throughout this whole chapter hee is speaking of prayers and intercessions 3. And this distinction is idle because none can bee an advocate or mediator of intercession but he that is our redeemer for the word Advocate is borrowed of Lawyers and signifieth him onely that doth pleade the iustice of his clients cause A stranger in the Court may become a petitioner to the Iudge and entreate favour for the guiltie person but advocates are Proctors and patrons of their clyents therefore he alone is our advocate who being our redeemer can pleade his iustice bestowed upon us and Saints though they be petitioners to God in our behalfe yet because they redeemed us not they cannot be our advocates to pleade the iustice of our cause It is sure that Ministers pray for the people and that ex efficio yet S. Augustin reproveth Parmonian Lib. 2. cont ep Parm. c. 8. for placing the Bishop mediator betweene God and the people 4. The Saints do not so much as intercede for us namely particularly for it is as impossible for them to be intercessors as redeemers for he who is an intercessor for us must heare our prayers know what things we stand in need of and understand our verie secret wants and groanes But this none but God can doe as Salomon confesseth 1. King 8.39 Thou only knowest the heart and Eccles. 9.5 The dead know nothing at all Therefore is it said of Iosiah that he was taken away by death that he might not see the evill that was to come which cannot be true if so be that Iosiah being a Saint in heaven did see and know the particulars that were done upon the earth Finally this the Church doth acknowledge unto God Esa 03.16 Abraham is Ignorant of us and Iacob knoweth us not Upon which place S. Austin reasoneth verie well If so great Patriarches were Ignorant what became of the people which were borne of their loynes how is it like that other dead can be present to understand mens affaires Lastly this distinction is overthrowne by themselves for they make Saints mediators of redemption as well as of intercession Aquinas doth avow a. 2●● q 83. ar 4. that our prayers are effectuall by the merits of Saints And yee know what is the doctrine of their whole Church for humane satisfactions namely passionibus sanctorum expiari delicta as Bellarmine saith Bellar de indulgen l. 1. c. 2. which is

Hebrew word Goel which signifieth a Redeemer doth also signifie a Kinsman 5. Because our Mediator and Advocate for as I said before a Mediator is not of one Gal. 3.20 that is he is not of one nature But he that is mediator betweene God and man must be both God and man God that he may speake to God for us man that he may speake to us from God Finally hee must be man because our Physitian for it was fit that our Physitian should be acquainted with our conditions and should have experience in his owne person of our infirmities that being tempted in like sort as we are he might be able to succour us that are tempted Heb. 2.17 So that Christ both is and must have beene a man The consideration hereof serves us for consolation It is the key of all comfort for all true comfort stands in happinesse all happinesse is in fellowship with God and never could there be so great fellowship with God as this for God hath entred in alliance with us sending his Sonne to be made of a woman to become a man and so our brother even Emanuel God with us or in our flesh Hereby God comforted our first parents when they were cast downe with a sight of their sinnes and a feare of punishment Gen. 3.15 Hereby he comforted Iacob Gen. 28.12 by the vision of a ladder reaching from heaven to earth this ladder is the Sonne of God made man Iob 19 2● Iob comforts himselfe with this that he had a redeemer in his owne flesh By this did Gabriel the Angell comfort Daniel Dan. 9.21 c. and finally by this doe the Angels comfort the Shepheard Behold I bring you good tydings of great ioy which shall be to all people for unto you is borne this day in the city of David a Saviour which is Christ the Lord Luk. 2.10 Yea this is that wherwith we must all be comforted for if Christ Iesus be a man then be ye well assured that he will be a mercifull high Priest a favourable Iudge a homely Mediator to whom we may goe boldly as unto a brother of ours This we are to hold fast it being the greatest ground of all comfort and the rather also because the Divell in all ages hath oppugned this doctrine and eyther in whole or in part laboured to obscure the veritie of Christs humane nature and to bereave us of this comfort that Christ Iesus is a man First he raised up some immediatly after the Apostles dayes who taught that Christ was not a true man but onely in shew having a phantasticall bodie against whom Ignatius did write These were first one Cerdon after him Marcion whom Polycarpus called primogenitum Satanae the Divels eldest sonne but since he hath had manie brethren for a short while after came the Manichees maintaining the same Secondly but because this was so notoriously false that it could not take place Satan raised up others to mince and mitigate this blasphemie saying that he had an humane bodie indeed yet not like unto ours not of the substance of the Virgin but either of the substance of God himselfe or of the matter of the heavens or of the starres or finally made of the elements which passed through the womb of the Virgin as water through a conduit-pipe These were the Valentinians whose heresie was renewed of late by the Anabaptists Thirdly because these could not prevaile he raised up others who taught That howsoever hee had a true bodie yet hee lacked a soule these were the Arrians These were condemned in the Councell of Nice Fourthly and therefore Satan raised up others to fyne this heresie better saying That he had the vegetative and sensitive part of the soule but wanted the reasonable part This was Apolinaris Bishop of Laodicea he was condemned in a Synod holden at Rome under Pope Damasus Fiftly arose Eutyches Abbot of Constantinople and taught That howsoever before the union he had a perfect humane nature yet after the union this humane nature was converted consumed and swallowed up by his Godhead He was condemned in the Councell of Chalcedon where it was decreed that the natures of Christ were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without change and confusion Sixtly but albeit hee was condemned Satan left it not so but raised up others who propounded this heresie in other termes namely Dioscorus who maintained That although his manhood was not consumed of his Godhead by the union yet of both mixed together there was compounded a third nature And to make the same heresie more plausible yet Satan sent forth others to fyne and polish it better to wit the Acephali so called because it was not knowne who was their head affirming That at least the properties of both natures were confounded the properties of the manhood communicate to the Godhead and the properties of the Godhead transfused into the manhood This heresie hath beene renewed in our age first by Hoffmannus an Anabaptist then after by Schwencfeldius and lastly by the Ubiquitaties who falsly boast themselves of the name of Luther Seventhly because this way succeeded not Satan went about another way to bereave us of Christs manhood he sent out Macarius Patriarch of Antiochia and Honorius Bishop of Rome who taught That Christ as hee was man wanted some part of his reasonable soule namely a will who for this cause were called Monotheletae They were condemned in the sixt generall Councell which was the third holden at Constantinople Eighthly he stirred up others whose doctrine was more plausible teaching That hee had a perfect humane nature yet could not properly be called a man for the humane nature was assumed by him onely as a man doth a vesture by an accidentall not by an essentiall union against whom Damascen doth prove that Christs natures were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially Ninthly because all these heresies did oppugne the substance of Christs humanitie in whole or in part or else the properties thereof and so could not take place in the Church therefore the Divell stirred up others at least to take away the infirmities of his manhood these were the Aphthardokitae teaching That Christs body was not subiect to anie passions And albeit this was resisted when it came by them yet Satan advanced his purpose mightily by some others being otherwise good men and orthodox who taught That Christ had corpus ad patiendum sed non naturam ad dolendum Finally the last who have fought in this quarrell under the Divels Banner are the Papists And they are most dangerous because they doe not directly denie his manhood for then few would beleeve them but by way of consequence depriving his bodie of the essentiall properties of a true bodie while they teach that his bodie is not visible nor sensible nor circumscribed in one place but an invisible insensible uncircumscribed bodie which is present with all dimensions in ten thousand places at once This is as much as to say that it