Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	assume_v	divine_a	union_n	2,494	5	9.4017	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

nature properly being capable neither of the one nor of the other As man he suffered was crucified dead and buried and descended into hell and so as man he rose again ascended into heaven and sitteth at the right hand of God The divine nature is said to be humbled not properly as if it's glory was indeed diminished but that assuming to it self humane nature subject to infirmity its glory did lie hid and not appear So also it is said to be exalted not properly as if any glory indeed were added unto it but by the exaltation of that humane nature which it assumed it 's glory is made to appear and shine forth Now this glorious exaltation of Christs humane nature did belong unto it by vertue of the hypostaticall union and so was due unto Christ at the first moment that the two natures were united together in one person but by dispensation for the working out of our Redemption Christ did not enter into the possession of his glory till after his passion Ought not Christ to suffer these things and to enter into his glory viz. after his suffering Luk. 24. 26. It was his glory that which of right did belong Quomodo suam si oportuit quomodo oportuit si suam Si glorii ejus fuit quomodo ut a● illam intraret pati oportuit Sed suam propterff se oportuit propter nos Si aliter venisset pervenisset sed non subv●nisset Hugo de S. Vict. unto him even as man that man being God also yet for our sakes that our Redemption might be essected by him it behoved him first to suffer as he did and then to enter into his glory Vse 1. Here then we may see the glorious and transcendent excellency of Christ even as man and so in him the wonderfull exaltation of our humane nature Lord what is man that thou art mindfull of him and the son of man that thou visitest him Thou hast made him a little lower then the Angels and hast crowned him with glory and honour Psal 8. 4 5. Yea the man Christ is made a great deal higher then the Angels We see Jesus saith the Author of the Epistle to the Hebrews having cited these words of David who was made a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for a little while lower then the Angels for the suffering of death crowned with Glory and Honour Heb. 2. 9. Christ for a while that he might suffer death for our Redemption was lower then the Angels being a man subject to infirmity but now he is crowned with glory and honour whereby he is far above the Angels Caution But here we must beware of that errour which some have faln into We must not think that because Christ as man doth sit at the right hand of God therefore Majesty and Glory properly divine and infinite is communicated to Christs humane nature This is exceeding grosse and the very heresie of Eutyches who because he would not with Nestorius divide the person of Christ therefore falling into another extreme he would confound his natures making the humane nature to be swallowed up as it were by the divine nature But Christs glory doth not take away the truth of his humanity it is exalted but not Gloria humanitatem non tollit sed extollit non interfi●it sed perficit Gerson abolished And therefore neither must we as some do from Christs sitting at the right hand of God infer the ubiquity of Christs body as if therefore it were every where For ubiquity or being every where is proper and peculiar to the divine nature the humane nature is not capable of it He is not here viz. in respect of the body for he is risen Luk. 24. 6. So he is not here in that respect Secundùm hanc formam non est putandus ubique diffusus Cavendum enim est ne ita divinitatem astruamus hominis ut veritatem corporis destruamus Aug. Epist 57. for he is ascended into heaven and there sits at the right hand of God Indeed Christ as God when he was upon earth was also in heaven Ioh. 3. 13. And so now in that respect being in heaven he is also on earth Mat. 28. 20. But as man he was not in heaven when he was on earth neither is he in that respect now on earth when he is in heaven Vse 2. This also makes exceedingly for the comfort of all such as belong unto Christ and are his they need not fear either to want any good or to suffer any evill seeing he to whom they belong is so exalted over all and therefore able to protect them and to provide for them Are we afraid of the rage and malice either of men or Devills Though they be too strong for us yet Christ is too strong for them and much lesse are they able to resist him then we are to resist them This was enough to animate and incourage Stephen notwithstanding the fury of his adversaries that he saw Christ standing at the right hand of God ready to defend him Acts 7. 55 56. So let us with the eye of faith look up unto Christ and not fear what men or Devills can do unto us When Saul persecuted the members of Christ upon earth Christ from heaven spake unto him and let him know that he did persecute him and that he had a hard match of it Saul Saul why persecutest thou me I am Jesus whom thou persecuiest it is hard for thee to to kick against the pricks Acts 9. 4 5. So Eph. 1. 22. it is said that all things are put under Christs feet and that he is head over all things to the Church or for the Church that is for the comfort and welfare of the Church Again doth the guilt of sin sting and wound our consciences Let us consider what a mighty Redeemer Mediatour and Advocate we have Who when he had by himself purged our sins sate down on the right hand of the Majesty on high Heb. 1. 3. Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 34. Again do we want any thing that is good and needfull for us We may go with boldnesse unto God and ask of him in the Name of Christ whom he hath so exalted as to set him at his own right hand Adonijah thought himself sure to speed when he had Bathsheba whom Solomon did so honor to intercede for him and so had his request been just and reasonable it had been granted See 1 King 2. 17 18 19 20. How much more may we be assured that having Christ to mediate and intercede for us we shall obtain what we ask in his Name Whatsoever you ask the Father in my Name he will give it saith Christ Joh. 16. 23. Therefore let us come with boldnesse to the Throne of grace that we may obtain mercy and find grace

it up This he spake of the Temple of his body as it follows there v. 22. And when he was risen from the dead his Disciples remembred that he had said this unto them v. 22. Although Christs owne Disciples it seems did not understand the meaning of those words untill they were fulfilled that is untill Christ was risen from the dead yet Christ had so plainly at other times foretold his resurrection that the chief Priests and Pharisees could say unto Pilate when Christ was crucified dead and buried Sir we remember that that deceiver said while he was yet alive after three daies I will rise again And so the Prophets that were before Christs coming in the flesh did foreshew as other things concerning him that he should rise from the dead David in those words Thou wilt not leave my soul in hell nor suffer thine holy one to see corruption Psal 16. 10. did speak of Christs resurrection as is testified by S. Peter Act. 2. 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell nor his flesh did see corruption And so by S. Paul Act. 13. 35 36 37. Wherefore he saith also in another Psalm Thou shalt not suffer thine holy one to see corruption For David after he had served his own generation by the will of God fell asleep and was laid unto his fathers and saw corruption But he whom God raised again saw no corruption So all the Prophets speaking of Christ his Priesthood and Kingdome induring for ever did consequently speak of Christs resurrection As * Or Solomon who by the title seems to have been the composer of that 72. Psalme David Psal 72. 17. 110. 4. And Daniel chapt 7. v. 14. Some from those and the like places of the Prophets falsly und●●stood did infer that Christ should not die Joh. ●● 34. But the Prophets had no such meaning but that though Christ did die yet he should rise againe and so abide for ever And therefore Christ called them fools and slow of heart to believe all that the Prophets had written who would not believe his resurrection when they were told of it Luk. 24. 25. And Paul professed that he did say no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead Act. 26. 22 23. 3. All the foure Evangelists as we call them Matthew Mark Luke and John have carefully recorded Christs rising from the dead Though as in other of their relations so in this they differ in circumstances some relating one cireumstance some another yet they agree in the substance all relating this that he rose again They shew us also that Christ after his resurrection by many infallible proofs did shew himself alive as S. Luke speaks Act. 1. 3. That when his Disciples thought him to have been a spirit he said unto them Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have And when he had thus spoken he shewed them his hands and his feet Luk. 24. 39 40. And presently after it follows that he called for meat and did eat before them S. Iohn also relates how when Christ had appeared after his resurrection to the Apostles Thomas not being among them when he heard of it he would not believe it professing that except he should see in his hands the print of the nails and put his finger into the print of his nails and thrust his hand into his side he would not believe And that afterward Christ appeared unto them again Thomas being with them and that he spake unto Thomas saying Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believe And that then Thomas cried out My Lord and my God Joh. 20. 24 25 26 27 28. The Evangelists also record that Christs resurrection was witnessed by an Angel from heaven Mat. 28. 5 6. Mar. 16. 5 6. Yea by more Angels then one Luk. 24. 4 5 6. 4. The Apostles did no lesse diligently preach and publish Christs resurrection Paul preached it as he testifieth 1 Cor. 15. 4. Where also in the verses following he doth largely insist upon the proof and demonstration of it So Act 13. 30. c. We find that in one of his Sermons he was much upon this point And so also was Peter Act. 2. 24. c. And it is said of all the Apostles in generall except Paul who was called to the Apostleship afterward that with great power they gave witnesse of the resurrection of the Lord Jesus Act. 4. 33. And Paul urgeth the force of this argument drawn from the preaching of the Apostles Yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 1 Cor. 15. 15. 5. Divers reasons and arguments grounded upon Scripture prove that Christ did rise from the dead For 1. It was meet that as Christ did freely and voluntarily humble himself so again he should be exalted Those that honour me I will honour saith God 1 Sam. 2. 30. Therefore as Christ did honour God by submitting himself unto death so God would honour him by raising him from the dead He humbled himself became obedient unto death even the death of the Crosse Wherefore God also hath highly exalted him Phil. 2. 8. 9. Mansit in separatione inseparabilis unitas Bern. de Consid l. 5. c. 10. 2. Although when Christ died his soul and body were separated one from the other yet the divine nature was separated from neither the one nor the other Come see the place where the Lord lay said the Angel speaking of the grave where the dead body of Christ was laid Mat. 28. 6. which shews that the divine nature was still united to the body though the soul were separated from it And otherwise we could not rightly confesse as we do in the Creed that Christ the only son of God was buried Now there being this union betwixt the divine nature and Christs body it was not only meet but necessary that his body should be raised up and not be held under deaths dominion Though being man he died yet being God he rose again being put to death in the flesh his humane nature but quickned by the spirit his divine nature 1 Pet. 3. 18. 3. For the working out of our redemption it was requisite that Christ should not only die but also rise again Some when Christ did hang upon the Crosse blasphemed saying He saved others himselfe he cannot save Mar. 15. 31. Whereas that he might save others himself he would not save viz. not so as not to die But had he so died as not to rise again his death