Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	body_n	person_n	unite_v	3,343	5	9.7470	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30899	Quakerism confirmed, or, A vindication of the chief doctrines and principles of the people called Qvakers from the arguments and objections of the students of divinity (so called) of Aberdeen in their book entituled Quakerism convassed [sic] by Robert Barclay and George Keith.	Barclay, Robert, 1648-1690.; Keith, George, 1639?-1716.	1676 (1676)	Wing B733; ESTC R37061	83,121	93

which proceeds from the Spirit of God may also be called a manifestation But we say the seed it self is also a manifestation and those inward heavenly refreshments which God ministers unto the souls of his Saints are as reall substantiall spirituall manifestations of his goodnesse as the outward earthly refreshments to wit meat and drink are reall substantiall naturall manifestations Lastly they query if the manifestation be a substance whether is it one manifestation or all the manifestations To this we answer they that please to call the action or motion which proceeds from the Spirit of God an an efficient cause a manifestation may easily distingnish manifestation as it is a principle or quid permanens or as it is an action or quid transiens now to apply we say the substantiall manifestations of God inwardly to our souls are many as they are quid permanens and per modum principii for as God nourisheth our outward man not with bread and drink once only but often and many are our outward refreshments all which are substances agreeing in this that they are manifestations and pledges of Gods bounty unto us so doth he nourish our inward man with spirituall bread and drink not once only but often giving us daily the supersubstantiall bread as the words in the prayer may be translated and have been by some learned men and thus we have answered their last argument in their § 5. without recurring to any idea Platonica a term they vainly bring in to their argument to move people to laugh at their folly And thus we hope it is apparent that we have no need to retract our answers given in the dispute as they vainly imagin It would be more labour and expence of time and paper then the thing is worth to answer them in all their pittifull ridiculous reasonings in these matters in every particular Therefore not to weary the Reader nor mispend time we shall set down some few clear distinct propositions which shall clearly answer any seeming difficulties alledged by them in this whole Section as in relation to Christ. 1. Proposition The Word or Son of God hath the whole intire nature of Man Spirit Soul and Body united to him in the Heavens and he is the same in substance what he was upon earth both in Spirit soul and body 2. Christ in us or the seed is not a third spirituall nature distinct from that which was in the man Christ Jesus that was crucified according to the flesh at Jerusalem for the same that is in us was and is in him and as it is in him it s the fulnesse or spring of the same in us as the streame nor is there any difference but such as is betwixt the spring and the streame which are one in their nature and substance 3. We say that the same seed and life is in us which was in him and is in him in the fulnesse as water is in the spring and in us as the streame and this seed and spirituall nature which is both in him and us doth belong to him as he is the second Adam or man Christ therefore this seed being in us the Man Christ is in us not according to his whole manhood but according unto that which is proper unto it and yet without all division as the naturall life is in all the members but more principally in the head and heart without any division so this spirituall life and nature is both in Christ our head and in us by which he dwelleth in us as the spirit of man doth in the body and we eat and partake of his flesh 4. But if they argue that at least Christ hath three natures in himself we say Their own principle will conclude that as much as ours for the Godhead is one nature the nature of the soul is a second and the nature of the body is the third and our adversaries themselves teach that as God is three persons in one nature so Christ is three natures in one person 5. Although the word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should assume into union with it selfe not only two natures but three it should not make either two or three Chists but one for they grant that the Word hath assumed two to wit the soul and body of the man Christ and yet he is not two Christs but one even as the king is but one king although he possesse three kingdomes for ad multiplicationem obliquorum non multiplicantur concreta as your Logick teacheth 6. The seed and spirituall body of Christ both in him and in us belonging to Christ as he is the second Adam is as really and immediatly united unto the word as his outward body was for the wholl manhood of Christ was united to the Logos and the Logos to it and in it therefore the sufferings of this seed and spirituall body of Christ in us are as really his sufferings as these He accomplished at Jerusalem 7. This seed is not our soules but is a medium betwixt God and us and our union with God is but mediat through this whereas the union of God with this is immediat Therefor none of us are either Christ or God but God and Christ are in us 8. Seing this seed and spiriuall nature of Christ is one and the same both in him and in us it is most unreasonable to argue that there are as many Christs as men as it is unreasonable to argue that becaus the soul of man is in all his members that therefore as many members as many souls The element of the aire is but one only element although it fill the wholl universe betwixt the stars and the earth And the element of water is but one although it fill many channells 9. Christ outwardly died but once but inwardly he dieth in a spirituall and mysticall sense as often as any crucifie him to themselves by their unfaithfulnesse and disobedience as the Scriptures declare 10. As for the satisfaction of Christ without us we own it against the Socinians and that it was full and compleat in its kind yet not so as to exclude the reall worth of the work and sufferings of Christ in us nor his present intercession for if Christ his intercession without us in heaven doth not derogate from his satisfaction but doth fulfill it no more doth his intercession and sufferings in us 11. The sufferings of Christ in men are voluntary and yet without sin as his sufferings at Jerusalem were voluntary and without sin for as he joined not with them who outwardly crucified him in any Active way to coucurre with them or countenance them so nor doth he inwardly joine with men to countenance or concurre with them when they crucifie him by their sins 12. As there was no need that the Jewes should have crucified Christ outwardly so as purposely to sin that Christ might suffer for sin outwardly although the prophecies of Christs sufferings and Gods foreknowledge was certaine