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	person_n	union_n	5,317	5	10.0544	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05459	Against the apple of the left eye of antichrist, or the masse book of lurking darknesse making way for the apple of the right eye of antichrist, the compleat masse book of palpable darknesse : this apple of the left eye, commonly called, the liturgie, or service book, is in great use both among the halting papists, and compleat papists, and the things written heere are also against the compleat masse book.	Lightbody, George.	1638 (1638)	STC 15591.5; ESTC S2182	52,108	90

of civile adoration are more tollerable ●f greater expressions of reverence humility be given unto God This reason is good Kings and Monarchs are of greater dignity and place then other men therefore they should have more civile honour This reas●n is also good for Gods honour who is of greater digni●y then all creatures And albeith n●ne can expresse the greatnesse of the inward and outward honour that is due unto God shall he therefore not differ in outward adoration above all others The question 29. speaketh of bowing towards he earth It includes in it kneel●ng which is a k●nde of bowing Then God is discerned from all creatures by kneel●ng albeit men kneele unto kings Monarchs c. But neither religiously nor civily should men keele unto the Sacrament for it is neither God nor a fellow citizen with men If is were lawful to adore any creature religiously the poorest Christian is more worthie both of religious and civile adoration then any sacrament 1. Because the sacrament is ordeined for Christians but not Christians for the Sacrament 2. Christians are members of Christ so are no Sacraments 3. Christ died for them but for no Sacrament 4. They are livelie temples of the Holy Ghost so are no Sacraments Answeres to the censures of the question 35. SOme say that the writer defendeth that Christ hath two person because he speaketh of a twofold subsistence to be in his natures Ans Alstedii metaphysicae pars 1. cap. 3. Exist●●●●est nobilior vel ignobilior nobilior dicitur subsistentia à quares denominatur subsistens Estque vel suppositum vel persona Suppositum est quodlibet individuum per se subsistens persona est subsistens intelligens Existentia ignobilior dicitur inexistentia Regula 7. Suppositum latiùs patet quàm persona Suppositum est res per se subsistens id est non existens in alio per modum inbaesionis Persona insuper est aliquod intelligens Sic lapis in lapicidina aicitur supppositum non persona Paulus est suppositum persona Subsistere hic non accipitur late pro eo quod habet verum esse non apparens neque pro eo quod alicui substat sed strictè pro eo quod est non inesse in subjecto per modum inhaesionis neque inesse in toto per modum partis Schola facit duplex subsistere viz. 1. Negativum quod non est in alio ut accidens in Subjecto quo sensit humana Christi natura dicitur subsistere in verbo seu persona divina 2. Positivum quod ita per se existit ut ab alio non pendeat hoc modo non subsistit nisi persona seu hypostasis These show that the schoolemen admited a twofold subsistence in the person of Christ The writer of this book hath this division for in the person of Christ his humane nature hath a negative his Divine nature a positive subsistence for his humane nature subsisteth not in his person as accidents inherent in a subject but so it dependeth upon his person that from his first conception he was assumed into the personall union If he had ever any being without this union he had beene a person by himself Because he hath understanding But his manhead had never such a being and so it was never a person His Divinitie had never such dependence but before this union he was the second person of the Trinitie without all beginning This union was signified by binding the sacrifice to the hornes of the altar Christ GOD and man is the Priest his Divinitie the altar his humanitie the sacrifice the personall union is the binding of the sacrifice to the altar When the sacrifice was killed and brunt the ashes fell down through the grate of the altar and remained still within it when Christ was killed his dead body in the grave and His Soule in paradise remained still united unto the altar of his Divinitie Death seperated his soule from his body but could not break the personall union By vertue of this union he did cast out devils by the finger of GOD healed the sick raised the dead forgave sinnes he wrought miracles and prophesied Because of this union he said Before Abraham was I am He said to his Apostles ●eho I am with you into the end of the world Because of this union Joh. said chap. 1. The word was 〈◊〉 plesh Thomas said Joh 20. My Lord and my God This union is called hypostaticall that is the union of subsistence because his humane nature did never subsist nor have being without it That the writter used not the word subsistence in the strict sence for a person but in the larger sence for a true being without accidentall inhesion his own words immediatly preceeding do prove it For he testified five times that Christ● two natures were united into one person viz. in the 〈◊〉 line of page 65. and in the 13. 17. 18. and 〈…〉 of the page 66. The like was never done by here●●●● would they so often so manifestly contradict themselves in the same page a Kingdome divided against it self can not stand no more can an heresie stand against such contradiction If some witnesses had testified against the writter and as many for him a charitable judge should incline to the best censure rather absolving then condemning him much more when five witnesses do clearely testifie for him proclameing his innocency and one only is brought against him which taken in the right sence is also for him And the manner of the speech importeth a personall union for he saith not They have but he hath two subsistances This word He cannot be meant of the GOD head alone nor of the manhead alone for none of them alone hath two natures much lesse two persones Then it is meaned of one who hath the two natures mentioned in the division viz. the person of Christ Then albeit the word hypostasis or subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency is oftimes taken for a person because it is the more noble subsistence it followeth not therefore that every subsistence shall be called a person Because Rome by an excellency is called urbs a town Ovid. Sine me liber ibis in urbem Shall therefore no other town be called urbis but Rome The fathers speaking of the Trinitie because some confusedlie spake of the persons in the Godhead and of the Divine essence as of one thing Therefore they ord●ined that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should only be spoken of the essence of GOD and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be spoken of every person particularly for the essence of GOD is common to the Father Son and holy Ghost but the personall properties are different and not common This was decreed in a councell at Alexandria about the year of GOD 363. But the Fathers never forbade the same words to be used in their other significations when occasion is offred Such

Table but that sitting made them not equall nor matches unto him no more then did the eating drinking and conversing with him the Elect shall be with him in heaven albeit they be not matches with him Qu. 35. In 1 King vers 54. It is said when Salomon ended his prayer unto the Lord be arose from before the altar of the Lord from kneeling on his knees and streaching out of his hands to heaven c. Ergo wee may kneele before the elements when wee adore GOD. Ans 1. The Text showeth not whether his face or back was towards the altar albeit he worshipped before it 2. Yet the altar was before his face because his face should have beene directed determinatly towards the mercy seat where the Lord ordinarly dwelt and appeared The altar was only a mids and outward object standing between his face and the mercy seat GOD had two sorts of glorious presence one of lesse glory where he personally typically and ordinarly appeared between the cherubins upon the mercy seat which is called Gods footstoole towards the which the kirk in the Old Testament was commanded to worship GOD Psal 99. vers 5. Towards this presence Salomon did kneele and turne his face because GOD personally appeared there The second sort of glorious presence was and is of superexellent glory in heaven where God dwelleth among his Angels and Sancts and where now Christ in his manheed sitteth at the right hand of God unto this presence Salomon streached forth his hands 3. There are three sorts of midses or outward objects before men when they worship God a mids of indifferencie a mids of necessitie a determinat religious mids of adoration They are called midses because they are placed between the worshiper and the object that is worshiped They are called objects because they are before our face and senses when we worship God 1. The mids of indifferency is when we make no difference of one thing more then an other to be before our faces when we adore God as we look towards a wall or a door or a window a hill or a rock c. not fixing our adoring gesture to one of them more determinatly then to another and that because God whom we worship is every where as really in his essence as in any Sacrament or Divine ordinance 2. The mids of necessity is such a mids as we can not eschew to be before our faces for it is in a right line between us and him whom we adore So when Salomons face was directed determinatly towards the ark and mercy seat where God dwelt typically between the cherubims 1 Sam. 4.4 and 2 Sam. 6.2 Then the brasen altar the altar of incense the vaile of the temple c. were situat between his face and the mercy seat of necessity they were midses and objects before his face he could eschew them 3. The determinate religious mids of adoration is that mids whereunto men determinatly and of set purpose direct their adoring gestures whither any other mids go between them or not and that because God determinatly and immediatly appeared in this mids It was that mids of necessity which was neerest unto Gods personall manifested presence men did adore towards it not for it self but for the personall apparition of God in it such were the ark and mercy seat and the temple albeit it was burnt in the time of the captivity Daniel worshipped towards it when the ark and mercy seat were not in it If these things were now extant it were grosse idolatry to adore determinatly towards them because the personall presence of God forsaid is not in them It is now personally united to the manhead of Christ in heaven towards the which all knees should bow albeit the elements and heavenly orbes be between him and us as midles of necessity his manhead is the outward determinate object of adoration when he appeared like fire in the bush unto Moses and like a man unto Abraham these appearances or formes were midses of necessity neerest unto himself and they were determinate religious midles of adoration because they were neerest unto his determinate presence so that he appeared in them and by them yet he did not subsist by them A man appeareth in his garment by his garment but he subsisteth by his naturall body which is of the same person with the soul so Christ determinatly subsisteth by his humanity which is of the same person with his Divinity when he became man his manhead only became the determinate ordinary outward object of religious adoration The vail of his flesh is a a●i●● between his Godhead and us but not between his person and us for it is of the same person with God man visible God invisible are both one person 4. God was united to the ark by a locall and personall manifested presence but not by the union of a personall subsistence he did not subsist by the ark because it was nothing of his person he was united to the voice that spake above the mercy seat by a locall and personall presence and also by organicall application he spake in the ark but not by the ark but he spake both in and by the sounding voice or air he was united to the fire in the bush and to the humaine form that spake unto Abraham by a personall presence by a double organicall application for he was seene by the fire and by the humaine body and was heard speaking by a voice in the fire and in the humaine body But when he became man and appeared in the humaine nature which consisted o● a soul and a body he was united unto that nature by a personall union which included all the unions forsaid in it because he did determinatly subsist by that nature and in it H● hath a twofold ●●istence one infinit which is in and by in Divinity an other fa●i●e and determinate which is in his humanitie and by it he did determinatly subsist in the form● wherein he appeared in the old Testamēt but he did not subsist by them albeit he appeared by them but in the New Testament he both determinatly subsisteth in the humanity 〈◊〉 by it and also he appeareth and is seene unto men by it 〈◊〉 his determinate presence whereby he appeared personally men should have directed determinatly their adoring gestures To his infinit ●●istence and presence men should direct their gestures to all places alike indifferently Then it was idolatry to make the golden calfes determinate religious midses of adoration It should have bene idolatrie to make any sacrifice or sacraments in the old and new Testament such midses for God did never personally appear nordwell in them determinatly Qu. 36. Men are now more learned then they were in the primitive Kirk therefore their traditions should be obeyed Ans Are they more learned then Gods spirit who immediatly taught the primitive kirk 2. The devils are more learned then men are now heretiks should they therefore be

a prohibition would import a contempt of the holy Scriptures wherein both these words are read in other significations for in Luk. 15. vers 13. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth riches or goods The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in 2. Cor. 9.4 Hebr. 1.4 and 3. vers 14. and 11. vers 1. Arias montanus in all these 4. places exponeth the word substance but never person others in all these places indifferently turne it substance or subsistence except only Hebr. 1.4 where some turne it person But all agree in this that Hypostasis in scriptures doth oftiner signifie some other thing then a person Then the Scriptures do favour this division the sense thereof Hebr. 11.1 faith is the subsistence of things to come That is by faith we beleeve the true being and existence of things to come that as truely as if we did see them with our bodily eyes and among things to come is Christ whom we beleeve to have a true subsistence or being as GOD because he is very GOD and to have a true subsistance or being and existence as man because he is also very man in the same person By faith I say we beleeve that he hath this wosold subsistence and true being in one person because neither naturall reason nor sense nor experience have taught us the same but only we believe it by faith in his word as the holy Spirit hath perswaded us Pareus in Hebr. 11.1 interprets the word indifferently by substance or subsistence and not by person and in Hebr. 3. vers 14. he giveth it the same sense and because some take occasion at this same text to deny that Hypostasis did ever signifie a person he saith Nec est quod heretici hinc negent hypostasin personam significare ●n Divinis voces enim homonymae pro subjecta materia acci●iendae sunt hic subsistentiam spei significat at in Cap. 1.3 subsistentiam filij Dei This writter hath pro subjecta materia the twofold subsistence or twofold manner of ●rue being of the natures of Christ Quest But how is the ambiguitie removed from the word Ans The answere to the question 33. plainly showeth his personall union this is sufficient but the five testimonies in the same page are more then sufficient to remove the Homonymie and ambiguitie of the word And albeit these were not seing the words may ●s well have a true sense as a false why was the false ●●nse fathered upon the words and not the true seing ●here is not a word in the book that smels of the false ●●nse Neverthelesse the writter desireth such as ●ave the book to change the word subsistence into ●xistence for subsistence in the generall sense differ●th not much from it not as if the word subsistence ●ere not both sound and orthodox in this place But ●ast this present censuring of the word make anti●hristians thinke that the word favoureth their bad ●urposes also least the more ignorant be offended ●s if the word signified nothing but a person Answere to the censure of the beginning of the second treat●se in pag. 70. That ●he te●t of Math. 11. is cited impertinantly there Ans The yoke of antichrist doeth heavily burdeine mens consciences with sin guiltinesse with the fear of purgatory and the doubting of salvation which they teach They are th●alled with idolatrie and ●●●ed with the pride and covetousnesse of prelats The LORD speaking of the Scribes Pharisies in Math. 23. saith They binde heavie burdens c. and lay them on mens shoulders Is not this their oppression and traditions The renewing of our Covenant with Christ is a foresaking of this yoke a returning unto Christ for ease and Christian libertie In the commentary of the harmony written by Chemnitius and Polycarpus Lyserus upon the same text Chrysostomus is cited affirming this only to be the meaning of Christs words and when the commentary it self saith that the words are spoken of three sorts of persons he beginneth with the same meaning saying That Christ understandeth these who labour under legall ceremonies humane traditions and of these whose consciences are burdeined with sins with the sense of GODS wrath and of these who suffer crosses and tribulation FINIS At Domini in cunctis aequa est verax que potestat Aspectum cujus nulla remota latent