Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	natural_a	nature_n	2,983	5	5.5283	4	true

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

a blasphemie worthie the tearing of garments Thus they sometimes make Saints mediators of redemption sometimes they denie it and so contradict both themselves the Apostle here affirming that our mediator is one As hereby hesignifieth that the mediator is one only not manie so likewise that hee is immutable and unchangeable one and the same yesterday to day and for ever So saith the author of the booke of Wisedome speaking of this Mediator that uncreated Wisedome Being one she can doe all things And the Apostle Heb. 1.12 applyeth that place of the Psalme to him Thou art the same and thy yeares shall not fayle He is one and the same objectivé subjectivé effectivé Objectivé the same in his word for he who yesterday was shadowed in the Law is to day shewed in the Gospell Idem subjectivé the same in his person and in his attributes and office in his person the same before and after his Incarnation for taking upon him our nature he was no more changed thereby than a man is by putting on a vesture Homo quippe Deo accessit non Deus á se recessit home factus naturam suscipiende nostram non amittende suam as the divine Poet verie sweetly Ille manet quod semper erat quod non erat esse incipiens He did not leave off to be what he was but he begun to be what he was not Againe he is the same in his attributes in his power in his office being alwayes the Lord of his people the shepheard of his flocke the head of his Church the mediator betweene God and man Finally he is idem effectivé the same in his workes in his goodnesse in his grace he who yesterday was a mediator for Abraham Izaac and Iacob is to day a mediator for us he is as well now the light of the Gentiles as he was before the glory of his people Israell Last of all by this that he is one is signified that he is without all respect of persons one and alike to all not the mediator of the Iewes onely but of the Gentiles also There is neyther Iew nor Greeke there is neyther bond nor free there is neither male nor female for all are one in Christ. Gal. 3.28 He is peace to him that is neere and peace to him that is farre off Esa 57.19 that is as the Fathers expound it peace to the Iewes that are neere and peace to the Gentiles that are farre off This one blessed peace-maker hath made attonement for both and appeareth daily in the sight of God to pleade our pardon as a faithfull Advocate and high Priest S. Augustine saith that his armes were stretched out upon the crosse to signifie this That hee was now to embrace not an handfull of people as he did before the nation of the Iewes but as manie as his armes were able to containe that now hee was to breake downe that partition wall which for a long time had bene between Iewes and Gentiles and become one to all There is one Mediator But as yet we know not who is this one Mediator therefore lest the Iewes should say that it were their long looked for Messias or the Turkes their Mahomet or the Friers that it were S. Francis or S. Dominick or finally all Papists who construe it of the Virgin Mary for there is more mention of her in their prayers than of Christ and the propheticall Psalmes of Christ are transferred unto Mary and what else is magnifically spoken of him in Scripture even the first promise that was made of this Mediator Gen. 3.15 translated as spoken of her in their most approved Bible ipsa conteret caput tuum although as their owne Iesuite Ribera confesseth the Hebrew text the Chaldee paraphrase the Septuagints translation and all good Latine copies reade ipse conteret For this cause the Apostle in the fift place leades us as it were by the hand to the verie person describing him by his proper name and surname Iesus Christ he is this one Mediator who therefore is called the Angell of the Covenant Mal. 3.1 and the covenant of the people Esa 49.8 the Mediator of the new covenant vvhose blood speaketh better things then the blood of Abel Heb. 12.24 Our peace Eph. ● 14 The way and the doore by which we have accesse unto the Father Ioh. 14.6 The way into the holiest of all Heb. 9.8 finally an high Priest who came by a more perfect Tabernacle not made with hands and who not by the blood of Goats and Calves but by his owne blood entred in once into the holy place having obtayned eternall redemption for us Heb. 9.11 I come to the last head that Christ Iesus is a man The man Christ Iesus Homo verus but not homo merus he is a true man as having 1. the substance of a true body and soule 2. the essentiall and naturall properties of soule and bodie 3. the infirmities also and such defects as be naturall I say such as be naturall to exclude two sorts of infirmities 1. these which doe not universally follow the nature of man but are onely personall appertayning to some particular men and arising from private causes particular iudgements as to be borne a foole to be sicke of an ague consumption leprosie and such like diseases 2. Sinnes which be infirmities indeed but not naturall but rather contrarie to nature because they belong not to nature as it is whole but as it is corrupt Neither of these Christ tooke upon him because it behoved him to be like man in generall not like to this or that man in particular againe like unto man in generall in all things except sinne Heb. 4.15 It behoved Christ to be like unto us a man as we are whether we consider him as he was our Suertie or as our high Priest or as our Ransome or as our Redeemer or as our Mediator or finally as he is our Physitian In all these respects it behoved him to be a man 1. Because he was our Suertie to make satisfaction to God for our debt and the iustice of God requires that satisfaction be made in the same nature that finned 2. Because our high Priest For every high Priest is ordeyned to offer gifts and sacrifices wherefore it is of necessity that this man also have somewhat to offer Heb. 8.3 now if he had remained God only he should not have had anie thing to offer 3. Because our Ransome for as hee was the high Priest so he was the sacrifice he must offer up himselfe for us He was our suertie to satisfie for us and his satisfaction behoved to be passive and penall yea it must extend it selfe unto death for without shedding of blood there is no remission Heb. 9.22 but remayning God onely hee could not have dyed 4. Because our Redeemer for by the Law he that redeemeth another must be his brother or kinsman one that hath the right of propinquitie unto him Levit. 25.48 and therefore the

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