Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	distinct_a	person_n	property_n	2,539	5	9.4838	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44344	A comment upon Christ's last prayer in the seventeenth of John wherein is opened the union beleevers have with God and Christ, and the glorious priviledges thereof ... / by that faithful and known servant of Christ, Mr. Thomas Hooker ... ; printed from the authors own papers written with his own hand, and attested to be such in an epistle by Thomas Goodwin and Philip Nye.	Hooker, Thomas, 1586-1647.; Goodwin, Thomas, 1600-1680.; Nye, Philip, 1596?-1672.	1656 (1656)	Wing H2643; ESTC R7774	293,622	460

ascend God the Father in Christ and he in him Christ in them and they in Christ and so in the Father also Hence two Points to discuss 1. The Father is in the Son Or There is a mutual subsistence of the Father in the Son and of the Son in the Father 2. The Subsistence of the Father in the Son in the first rise or Original whence the Saints come to be one with the Son and the Father The first of these we had it propounded by way of comparison to lay forth the manner of that oneness and unity for which our Saviour here praies the Saints might attain unto And we then reserved the ful handling of it unto this place the words in the foregoing Verse are so express as nothing more As thou in me and I in thee And it is not for nothing that our Savior carries the thoughts of his Disciples and keeps them there in the setled continual consideration thereof as if it were the hinge upon which al happiness and comfort doth hang and therefore we should stay in a kind of unmovable attendance thereon When Philip made that great request unto our Lord Jesus as that which would give satisfying content beyond al exception Shew us the Father and it shall suffice John 14.8 Jesus answered verse 9. He that hath seen me hath seen the Father And the Ground and Foundation of al this knowledge and so this saving comfort he renders to be this verse 10. Beleevest thou not that the Father is in me and I in the Father And yet as though al this were not enough he makes them take up their stand in the steady and most serious contemplation and through considering and beleeving this Truth Beleevest thou not c. Heleeve me that the Father is in me and I am in the Farther at least for the Works sake q. d. The weight of al the Work lies here hold the heart upon this hinge keep open this door and the evidence and certainty of al saving Truth and Comfort wil come in yea of al power and spiritual ability to do al good as in the words following 2. A ready and enlarged Communication of al good unto us Whatever ye ask in my Name that will I do Shut up this passage or turn aside from attendance unto this Truth dam up this Fountain we dry up al the stream of Spiritual Power and Comfort that would come into our souls It is then a Foundation-Truth of the deepest search and that which hath a Store-house of Heavenly strength and refreshing laid up in it We shal open the Nature of it in three things 1 The proper Ground from whence this In-being issues and proceeds 2 The ready way by which the Nature of it may righty be apprehended 3 How it may be attended in our Savior as God and Man To the First The proper and peculiar Ground from whence this In-being proceeds may be expressed in two Conclusions thus 1. This In-being of subsistence of the Father in the Son of the Son in the Father is not firstly from the Essence or Deity considered according to it self or in it self as some have conceived As thus Because the Deity or Essence which is in the Father is in the Son therefore the Father also is in the Son for this is neither safe nor sound but a dangerous mistake because by the same reason it may be concluded That the Son is in himself or the Father is in the Father For the same Essence or Deity being but one which is in the Father is in the Son also and then the reason would follow on like manner thus Where the Deity or Essence of the God-head which appertains to the Son is there is the Son But the Deity of the Son is in the Son Therefore the Son is in the Son 2. This In-being each in other though it issues nextly and immediately from the persons yet not as they are in themselves considered without respect to the Essence but as they are subsistences in the same Essence taking that in with them to make up a ful and compleat Ground from whence this mutual subsisting in each other may be inferred as thus 1. Not only because they have the same Essence 2. Not because they are distinct persons alone But because they are distinct persons subsisting in other For this mutual In-being requires both distinction and conjunction They must be two for one cannot be in it self and they must be together with the same Nature or else they cannot be each in other As we see in the Creatures constantly as a Father or Son Buyer and Seller though they be persons in Relation yet because they be in several Natures separate one from another therefore they cannot be said to be each in other Thus for the Ground of this In-being 2. The ready way how to apprehend it is made good in four Particulars 1. The same Essence of the God-head doth equally and indifferently in the whol Nature of it belong to all the Persons in the Deity So that whatsoever is said of one may be affirmed of the other They are al Eternal al Infinite al Omnipotent Omniscient c. because al God As a man may be said to teach himself and so is a Master and Scholler a Master as he teacheth and a Scholler as he is taught Now the whol man is both not a part of him a Scholler a part of him a Teacher but the whol Nature of Man bears up both Relations 2. Hence the Persons in the God-head are distinct truly amongst themselves yet cannot be separated or divided one from another but where-ever the God-head is they are and where-ever one is al are because the whol Essence is in every one and every one with the whol Essence 3. Subsistence of the Persons looks at the Essence yet not as it is Essence barely but as it is with the Relative Properties and so those Relative Properties by their Mutual Respect or Relation give being each to other 2. Subsistence looks at the Essence as Essence and so they attend upon it adjoyn to it and do accompany it as the manner of the thing doth the thing As the Subsistences or Persons look at the Essence as Essence upon which they do attend and are adjoyned so they are with the Essence and one with another As they look at the Essence not as Essence but as with his Relative Properties as the Nature of Relation and al things under Relation requires they are then causes one of another give being each to other and are one in another A word to both 1. As adjoined to the Essence for ye have heard that these Relations are not qualities inherent in the subject but attendants and then I say they are al with the same whol Essence and so one with another So Wisdom the Lord Christ Prov. 8.27 When he prepared the Heavens I was there when he gave to the Son his decree ver 30. I was with him John

1.1 The Word with God that is the Father and it was God that is had the Essence of the Deity 2. As the Subsistences look at the Essence with his Relative Properties so in Relation each Person gives being each to another and is one in another John 14.9 The Father dwels in Christ That cannot in any propriety of speech be said of the Essence that the Persons dwel in the God-head because they are Relations and therefore no impression in the subject So hence our Savior is said to be in the bosom and come from the Bosom of the Father Hence he is said Joh. 10.15 As the Father knowes me even so I know the Father Which Issues from this relation For its that which appertaines to the Nature of Relates because they are mutual causes one of another the knowledge of the one is the knowledg of the other And this also seems to be the meaning of that Joh. 10.30 I and my Father are one The Jews they conceived he blasphemed because he made himself God Verse 33. Our Savior defends himself thus Say ye of him whom the Father hath sent that he blasphemeth because I said I am the Son of God verse 36. And so the Argument may well stand that they are one in relation and so one in another for having said that none shall pluck his sheep out of his hand he gives this relation because the Father who hath given them him is greater than al and none can pluck them out of his hand If none can puck them out of my Fathers hand then not out of mine If my Father and I be one then it follows but we are one One in this reference and relation one to another and so in this action of sending and being sent both as one attend the accomplishment of this work We here want examples to Illustrate because the creature cannot afford in propreity of speech one essence to relation yet a little to help take that which is familiar As my hand is closing and closed These two as they look to the hand are with it and with one another As they look to the hand closing And so closed closing and closed are causes each of other and one in another So in the deity these properties of knowing and being known like closing and being closed with it self as they look at the essence or God-Head they are with it and one with another 4. This subsisting each in other is not an Individual relative porperty but a notional respect which attend al the relations of the persons in common therefore cannot make any distinct personality But appertaines to al and is and may be affirmed of al as relatives giving being each to other they abide each in other As the Scripture phrase the Father dwels in the Son Three Things for Explication Viz. How this may be attended in our Savior as God and man for so he seems to speak of himself in this place in the several passages For so he is in the faithful so he received glory and gave glory verse 22. So he was sent verse 18. In such mysteries that we may be wise unto sobriety and yet not slorthful neither too curious to search more than we need nor yet too careless to neglect what God reveales we shal study to walk in a safe path and therefore I briefly answer generally particularly Generally This In-being or subsistence in the Father belongs firstly to the Son as second person and to the human Nature so far as the relation of Sonship leaves some impression and so alteration thereupon according to the Nature and condition thereof So that the second person in the Trinity is no other nor acts no otherwise than he did in himself But this manner of existing or acting appears in the Human Nature and leaves new impressions in a special manner and the Father also in and by him and that in a three-fold regard Viz. Of Vnion Mission Operation The Father his act in the son and the son from the Father discover new impressions here and all of them in a special manner follow these relations 1. The second person takes the Human Nature into Personal UNION with himself so that there are not two Sons but one son and therefore as the son is in the Father the Human Nature by the son may be said so to be being one person with him For as the Father gives being to the Son and the son receiving returnes his being unto the Father So the Human Nature hath a total dependance upon the Son and reference to him and in him to the Father And therefore as to be reflected is the property of the second person or looking back to the Father or returning his subsistence So our Nature in Christ looks to Christ having a total dependance upon Christ and being one person with him looks as the second person wholly to the Father And whether the return of the Saints in God and of al things in them be not firstly from hence inquire it wil do you no harm 2. In regard of MISSION The son in regard of this relation is said to be sent that is a communication of work in order from one to another so as the second person works from the Father he originally from himself The second person takes the Human Nature into this order of Mission So that al Grace is bestowed upon it and it is sent upon commission in the Mission of the second person to which it is now united to dispense all Grace according to the will of the Father Joh. 16.15 All that the Father hath is mine Thus he becomes the Head of the Church For the second person in the Trinity sent of the Father works next in order from him As so sent and working terminates the Human Nature upon himself for the great work of Redemption And so its proper to him bringing our Human Nature under the commission offending to have al Grace firstly in way of right of communication He being thus sent and having the commission of al Grace he is head of the Church neither the Father nor the Holy Spirit in propriety of speech Thus said to give him authority to Judg because he is the son of man Joh. 5.27 That is because he is taken into personal union and so under that commission as sent from the Fathers as the second person was Thus usually he shews authority Joh. 14.20 The word which you hear is not mine but the Fathers which sent me And verse 26. The Father sends the comforter in the name of Christ therefore the commission was first his 3. In regard of OPERATION For the second person in vertue of that his relation he not only hath commission from another but works from another and so executes the wil of the Father And thus lastly the second person takes the Human Nature into this dispensation to work al from the Father and that the second person doth by vertue of this relation and so of