Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	conceive_v	divine_a	subsistence_n	3,611	5	15.0046	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06068	Two godly and fruitfull treatises the one, vpon the Lords prayer. The other, vpon the sixe principles. Both penned by that learned man, Paul Baine, sometimes preacher of Gods word at S. Andrewes in Cambridge.	Baynes, Paul, d. 1617.	1619 (1619)	STC 1649; ESTC S115503	46,776	286

power is sin but also to call on them or trust in them as being some secondarie diuine powers although inferior to God The Angel-worship among the Colossians did not defer thus much as if they had bene the chiefe diuine powers and yet is condemned Nebuchadnezar did not enact that he should be worshipped as the highest God yet because he would haue honour in some degree diuine Daniel did decline it as flat idolatrie Againe this distinction with which they would salue their fact may be turned vpon them as making against themselues For therefore these may not be called vpon neither may be trusted to religiously because they are secondarie workers of things vnder God who is the principall agent Secondly we see what may confirme vs in assured hope to receiue our requests namely to thinke that God hath the kingdome ouer vs that he is powerfull and glorious There is a respect betweene Kings and their people which bindeth them mutually one to another Hence it is that we promise our selues protection maintenance in our life the benefit of subiects from them because we are their subiects and they haue the kingdome ouer vs. That God who by reason of this obligeth sinful men to seeke the weale of all their people because they haue receiued a kingdome ouer them himselfe will not faile on the same ground to procure all good to vs who liue vnder the regiment of his grace Yet because it is not enough that God should haue the regall authoritie ouer vs vnlesse he had the power also of working all things for our weale therefore this is ioyned Thine is the power What were subiects the better to be vnder a gracious Prince but weake hauing as short hands to do them good as a large heart to wish it them So should it fare betwixt God and vs if he were not almighty able to subdue all things to himselfe our faith were shaken For we cannot expect the treading of Sathan vnder our feete the quickning of vs in our soules to euery good worke the iustifying the protecting of vs we cannot expect these things from one who hath not all power Thirdly had God the right to helpe vs had he the power also yet were it a thing that made not for his glorie respected not the aduancement of his honor our beleefe might wauer which now it need not do it being Gods honour to performe all good things for his chosen Honor is with men the spurre of actions haue men right and power to effect this or that notwithstanding if it conduce not to their honor and glorie they will not moue a finger to it But now there is nothing that wanteth to our assurance while we know that we are such to whō God hath right such for whom he hath all power such whom to protect and blesse with all things spiritual and corporall is his great glory The case standing thus how can we doubt of receiuing the things we aske at his hand in the Name of his Christ Amen True it is we thus flie to thee ô Lord be it according to our desire An asseueration wish or expressing of earnest longing to obtaine all the things in this prayer aboue named A TREATISE VPON THE SIXE PRINCIPLES Written by that faithfull seruant of God Maister PAVL BAINE sometime Preacher of Gods word at S. Andrewes in Cambridge ANCHORA SPEI LONDON Printed by Richard Field for Robert Milbourne 1619. THE FIRST PRINCIPLE Question VVHat dost thou beleeue concerning God Answ There is one God Creator and Gouernor of all things distinguished into the Father the Sonne and the holy Ghost All necessary knowledge which man is bound to know may be reduced to two heads The knowledg of God Iohn 17.1 This is life eternall to know God and the knowledge of himselfe heathens acknowledging their nosse teipsum the chiefest wisedome Now the knowledge of God is first in order as who is the first sampler after which man was created for we were made after his likenesse as also in whose affectionate knowledge the blisse of the creature consisteth Concerning God three things are set downe to be beleeued first the vnitie of his diuine nature secondly his operation or working without himselfe thirdly his distinction of persons For the first beside the euident testimonies of Scripture on which our faith is builded we may by reason demonstrate this truth First to vnfold it then to prooue it God is one not in beginning and kind in which regard all men may be said one nor in consent as the multitude of beleeuers were said one Act. 4. But one in nature the spirituall essence of God which is eternall knowing all things past present and to come almightie c. being but one and no more in number as this elementary lightsome body of the Sunne is but one so that spirituall nature of God which is a light to which is no accesse is but one singular nature which is not nor cannot be multiplied Sound reason teacheth that God is infinitly perfect aboue all that man can imagine but were there many gods that had euery one seuerally their diuine nature as there are many men and Angels that haue seuerally their distinct humane and angelicall natures in them then we might conceiue a more perfect God then any viz. such a one as had in himselfe the perfection of all the other This therefore doth teach vs how to conceiue of the diuine nature not as the heathens did who thought it multiplied as the nature of other creatures but as of one singular essence which admitteth not any other by it as hauing it in selfe all perfection which can be found in the diuine nature Secondly we see hence the incomparable vnity which the Father Sonne and Spirit haue as who haue euery one the selfe same nature To this we must looke that we may in our owne measure expresse it in being of one heart thinking and affecting the same things Father I pray thee that as thou and I are one so these may be one one mysticall person The second thing is his working without himselfe that is his voluntary bringing forth the whole creature visible and inuisible in nature and being different from his owne For as man and woman do some works within their owne nature as propagating their like some without as build houses make other artificiall deuices so God hath his worke within his diuine nature as the eternall begetting of his Sonne breathing of his Spirit as also his workes without his nature such as he doth voluntarily of his owne accord hauing had libertie of will not to haue made them or otherwise to haue framed them then they are Now first he is said the Creator which implieth two things First his giuing a being to all these things we see and to all spirituall natures which are not seene with the eye when they were not at all in the nature of things Nothing can make it selfe and therfore as seeing goodly buildings

him into the fellowship of his person The second his perfect sauing of vs is likewise set downe first from his actiue obedience that is his fulfilling the righteousnesse of all the cōmandements and his passiue obedience that is bearing the cursed death which are the things whereby our-saluation is wrought for vs Secondly from the solitary manner of working these things viz. that he did and suffered all things due to this end by himselfe without leauing part of this businesse to the Saints and our selues First for his Name such as retaine to great personages they know their names and their whole style which comprehendeth all their Signiories honours and offices which they haue and beare in the common wealth and we if wee heare of some person more famous for this or that are not well till we haue learned his name how much more should we be affected toward the name of him that hath wrought the saluation of mankind Now as great men haue their proper names and styles of office honour c so Christ hath his proper name Iesus which signifieth a Sauiour and of office Christ which signifieth one annointed Names should admonish vs somewhat concerning the nature of things named by them so do these names For he was called Iesus because he was to saue his people from their sins not only from the guilt which he doth when he bringeth vs to see in him the pardon of our sins but from the power of sinne which he doth euery day yea houre while he tameth subdueth our sinne in vs preserueth vs from the rage of it and preuenteth the occasions wherupon it would swell and rage in vs and trampleth Sathan vnder our feete who is the vnquiet moouer of sinne in vs and musterer of all occasions against vs. Now he is the Christ or annointed of God because that which the priests kings annointing did signifie is accomplished in him in whose humane nature God dwelleth personally adorning it with innumerable gifts of grace and glory supernaturall as the soule doth bring forth in the body many naturall properties while it abideth therein as personally conioyned with it and thus he was annointed that he might be a fit King and Priest and Prophet to his Israel How sweete then are these names of our Sauiour so refreshing the heart as a sweete ointment doth the senses they are mel in ore melos in aure iubilum in corde We must therefore enquire after them gladly know them He were a sorrie seruant that should not care to know his maisters name to whom he belongeth What shall become of vs who professing our selues to belong to God our Sauiour know not the first letter of his name Secondly marke what kind of person our Sauiour is such a one who is the eternall Sonne of God made man that is God and man in one person the eternall Son being a perfect person from all eternitie taking our nature into the vnitie of his owne person To open it first note who is incarnate the eternall Sonne then how To the first we are sons but by grace and adoption begotten in time by the preaching of the Gospell The Angels Adam in innocencie were called sonnes but in time brought forth of nothing viz. when time began but Christ is begotten of the selfe-same spirituall essence the Father hath coeternall with himselfe Now to know how they are vnited we must consider that the three persons of the Trinitie are one but in nature which is one and the selfe same in all the three but here two natures are vnited in one person God the Sonne hauing a perfect personall being did take a soule and body not into vnion of his diuine nature but into communion of his person So that the nature diuine and humane are distinct but the personall being which onely before subsisted in the nature of God doth now subsist in the nature of man which doth no lesse essentially belong to the Sonne of God his person then the diuine nature it selfe in which before it onely subsisted The summe is God the Sonne from euerlasting a perfect person being onely in the nature of God did in his time appointed create a soule and body not hauing personall being of themselues within his owne person that his personall being might as really exist afterward for euer in mans nature with the diuine as before it had done in the diuine nature alone So that as the soule and body make vp the personal being of one man so the diuine nature and humane are one Christ after a sort This is the difference the soule hath no perfect personall being of it selfe before the body but the soule as one part and the body as another do mutually conspire in constituting the personall being a third thing which neither hath by it selfe Whereas God the Son doth not take our nature as to make vp a personall being which himselfe had from euerlasting but to receiue frō him hauing perfect being that which it selfe had not So that our nature is a part of his person not constituting any perfection in it but superadded to it as in it selfe most perfect from euerlasting to euerlasting This comparison shall serue for others of the oake and misceltoe of a sience engraffed into a tree are not more plaine in expressing how the two natures of God-man become substantiall parts as it were of one person and all similitudes here must needs be defectiue because there is nothing in nature that hath the essence and substance of any thing without the being this or that thing as Christs soule and bodie were the common nature and substance of a man without being this or that man Againe there is nothing in nature which being this or that can communicate that being it hath with another as the Sonne of God doth his personall subsistēce with this body and soule which were alwaies without any being but in him Our great Sauiour then is God-man Were be not man he could not die nor haue right to redeeme vs as being not our kinsman with many such like cōsiderations were he not God his obedience and sufferings wold not be of value God hath redeemed vs with his bloud Againe man could not sustaine the curse and those powers of darknesse fearefully assailing it hence it was that Christ man was not swallowed vp because the Godhead did support it as one man may be planted in some standing so impregnably that he may beare the assault of a whole army so how strong was this man which God had created within himselfe This must aboue all be thought of this as the rocke The naturall Son of God is our Sauiour Mat. 16. What shall the gates of hell do against him The vse of this is first to consider his infinite loue that hath not abhorred the Virgins wombe that hath made our flesh and bloud a substantiall part of his person If great men vouchsafe but to be free of some worshipfull Company if they condescend