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	unity_n	2,409	5	9.8000	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

the Sonne of God tooke vpon him 8 For whatsoeuer is not the diuine essence thervnto the essentiall attributes of the Deitie cannot be communicated 9 The actions furthermore which we said to be also attributes of the Deitie wee deuide both into those which they call remaining because they doe so continue in the Deitie that worketh as they bring forth no worke out of the doer of which sort are prouidence and predestination and also into those which may be tearmed passing that is those which leaue some worke out of the doer or doe inferre a suffering vnto some thing as are creation and redemption 10 As for the attributes which haue their names from the effects proceeding from God vpon the creatures thogh they seeme to haue had their beginning in time as where God is called the Creator redeemer c. yet wee denie that either they put any change in God or do agree vnto him by way of accident Defended by IOHN CASTOL of Geneua THE SIXT SORT OF PRINCIPLES CONCERNING THE OMNIPOTENCY OF GOD. THE ATTRIBVTES OF GOD IN GENErall haue bene dealt with now some of them in speciall are to be handled 1 THe omnipotencie of God is that very immeasurable and infinite essence of God which is communicable vnto no creature alwaies doing neuer suffering and which cannot decist to be that which it is 2 This being in deed but one may yet in diuerse considerations be said to be manifolde 3 For the omnipotencie is one way considered when we speake of it as God doth alway worke in him selfe it is another way regarded in respect that God worketh out of him selfe and can worke innumerable thinges if it pleaseth him 4 For wee hold that God is omnipotent in as much as besides that he is able to do whatsoeuer he will he can both will and do innumerable things which hee will neuer either will or doe We do therefore condemne them who say that God is for no other cause omnipotent but in as much as hee can without exception worke whatsoeuer can bee either spoken or imagined And we doe dislike of them who thinke that God is in that respect onely called omnipotent because he can do onely whatsoeuer he will For his power is in it selfe infinite whereas his will is as it were bounded within the verie act of will 5 Now we hold that God cannot do any of these things which either are repugnant vnto his personall proprieties as that the Father cannot bee begotten neither the Sonne begotten or are contrarie vnto his essence as to be finite or which implie a contradiction of which sort it is to make that a bodie shall bee truly naturall and yet neither to haue quantity nor to be contained in any place Brieflie we denie that God can doe any thing which if they were done might shew him to haue defects and weaknes in him as to die to lie to sinne c. 6 And as by faith we beleeue according vnto the Scriptures and the Creeds appointed in the church that God only is omnipotent so we do professe and publish the same with our mouth 7 For it is no lesse repugnant vnto his nature that there should be many omnipotents then that there should be many Gods Whence it is that Christian Religion doeth not acknowledge in God distinct into three persons three omnipotents but one omnipotent Now concerning the humane nature of Christ although it be vnited vnto the deuine in the person of the Sonne who is but one yet as it is not therefore made God so is it not properlie made omnipotent but it retained even it own infirmities before it was glorified wherein it might suffer and dye for vs and now being glorified although it be free from all infirmities and glorious yet is it not in it selfe made omnipotent Defended by WILLIAM MO●NES of Niuerse THE SEVENTH SORT OF PRINCIPLES CONCERNING THE KNOWLEDGE THAT IS IN GOD. I VNto the treatise of Gods omnipotencie is to be joined the declaration of the knowledge that is in him being a doctrine verie necessarie to the end that the true God may bee seuered from the false and that from it we may take counsell and consolation II Now this science or knowledge is considered both in it selfe simplie when the question is what and of what sort it is and also in respect of the things that it doth know III By this knowledge we meane an absolute and a most cleare knowledge in God both of himself and of all things created whereby he doth not onlie know all things to bee but also the reason why they are so And this knowledge is different from all the sight that men and Angels haue not by comparison that it is greater and theirs lesser but altogether in the whole nature of it The which difference wee discerne by these notes 1 That this knowledge is essentiall and euen the vnderstanding essence of God 2 That it ariseth not from the outwarde senses or from the notions that the vnderstanding doth apprehend by reasoning by joining things together and by deuiding or yet from the report of any other no not from the knowledge of principles and causes that are of themselues formed in the vnderstanding 3 That it is neither any habite nor action nor any thing different from that verie thing that doth vnderstand that is from the essence of God seeing it is moste simple 4 That it vnderstandeth all things at once 5 That it is most certaine 6 That it is alwaies the same IIII Now in respect of the things that it doth know wee affirme that God doth know al things by himself of himself 1 Himself properly and most fullie 2 All things past present and to come euen those things that are casuall 3 Yea and such things as neither are nor euer shal be 4 Euen euill things 5 Yea infinite 6 And euen all the motions of the will and their issues 7 And not onely by a generall knowledge of generall things but euen by a most exact and perfect of euerie particular V This knowledge which in respect of things to come is called praescience or fore-knowledge is not the cause of the existence of thinges although there is nothing to come to passe which God did not fore-know that it should come VI This knowledge either in whole or in part can no creature be capable off Defended by IOHN FLORIDVS of Angieu THE EIGHT SORT OF PRINCIPLES CONCERNING THE VVILL OF GOD. 1 THe discourse concerning Gods will which is most of al to be sought into for our saluation followeth that which is concerning his knowledge 2 By the worde WILL in God wee vnderstand both the diuine essence which doth imbrace and delite in that chiefe and soueraigne good which it hath in it selfe and also in respect of the thinges that God will haue done wee meane the verie action of will 3 And in this latter regard it is also considered two manner of waies either as it is a decree certaine

the Angell witnessed he remained from the very moment of his conception a most pure consubsisting habitation of the eternall Sonne 15 For the holie Ghost when hee tooke the substance the Virgin did altogeather cleanse the said substance from all corruption before such time as hee turned the same into the seed of mans flesh 16 In this most pure flesh was placed also a most holie and a most pure soule that Christ alone shuld be that true holie one of the Lord making holie all his members for euer of whome the Leuiticall high Priest was onely a Type 17 Wee condemne therefore the Samosatenians who will haue Christ to be a bare man The Arrians and Seruetians who gaine-say his Coessentiall and Coeternall Deitie The Marcionites and the Manichaees who change the flesh of Christ into a bare shew The Schuengfeldians who attribute vnto Christ a heauenlie bodie The Appollinarists who affirme that the WORD was in stead of a soule vnto the flesh that was assumed The Nestorians who deuide the person The Eutychians who both confound the natures and mingle togeather their Essentiall properties The Monophysits who in steade of the vnitie of the person did place the vnity of the natures The Vbiquitaries who with EVTICHES do define the personall vnion by a Reall effusion of the properties of the Deitie into the humaine nature and with NESTORIVS doe define the same by the Co-operation of the natures and with the Monothelites to be onely a power proceeding as it were from God and man The Papists who affirme the Virgine Marie to haue bene conceiued without originall sinne and in mainetaining Transubstantiation do ouerthrow whatsoeuer they holde aright concerning the trueth of the fleshe of Christ and the personal vnion And their doctrine also who placing here vpon earth an essentiall Consubstantiation vnder bread and wine do strike vpon the same rocke of confusion Defended by DAVID PIOTAEVS of Lions PRINCIPLES CONCERNING THE NATIVITIE CIRCVMCISION AND BAPTISME OF CHRIST XLII IN THE FORMER PRINCIPLES WE HAVE doone with the conception of Christ now wee are briefly to deale with his Natiuitie 1 EVen as these words of the Creed of the Apostles conceiued by the holy Ghost do set forth the purifiyng of the seed of the Virgin to the end that the bodie of Christ might bee purely formed thereof So these wordes Borne of the Virgin Marie doe declare vnto vs the bringing forth of Christ into the world by the said virgin and so his Natiuitie 2 Wee say that Christ was borne when as the vsuall tearme of Child-bearing common vnto all other men being fulfilled the Virgin brought forth Christ that word of the Father and the Sonne of DAVID 3 For hee which was conceiued was also borne The Virgin Marie therefore is justly called the mother of God though she be not the mother of the Deitie And wee doe justlie condemne NESTORIVS who made a vaine distinction between the mother of Christ and the mother of God as being things opposite the one to the other 4 Of the sure perswasion of this Natiuitie wee reape a double profit the one that hence we learne that the word yet without the laying a side of his diuine nature or anie conuersion or mixture of the same hauing taken vppon him our flesh our soule and our minde that in all thinges sinne excepted he might be made like vnto his brethren began to be God and man The Arrians therfore are to be condemned who denie our Sauiour Christ to haue had an humaine soule and the Appollinaristes who deny him to haue had an humaine mind 5 The other that by this meanes wee might be assured that Christ according vnto the flesh is from those Fathers of whome Mary came that is from ADAM ABRAHAM and DAVID vnto whom it was peculiarlie promised that the Messias should come of their seed 6 Hee was also borne as it must needs bee according vnto the fore-telling of the Prophets of a Virgine that was vnknown of man because otherwise he could not be borne a pure man and so he himselfe should haue stood in need of a Mediator The Iewes therefore are to be condemned who holde against the Christians that it was not needfull that the Messias should be borne of a Virgine but that he should be the Son of some King or of some Prophet 7 The virginitie of Marie after her Child-bearing to wit that as it is most certaine that before her Childe-bearing she was vnknowen of man so also she remained a Virgin after the same vnto her dying day is religiouslie beleeued yet there is nothing expreslie found concerning this point in the holie Scriptures neither doth it belong anie-wise vnto the mysterie of our saluation 8 In this place we do not onelie refuse but vtterlie detest all filthie questions and such as are most vnagreeable vnto so holy a birth 9 Christ beeing an infant and bound in his swaddling bands after the maner of all other men that are borne cried in his swathes as also he did trulie sucke milke it behoued also that his bodie and his humaine wisdome though it made greater growth in him then in other men and his experience did grow as he did increase in yeares in so much as God would not haue the lawes of nature to bee broken in these things 10 Christ therefore at that time had a Childes bodie and afterward a mans finite and hauing the instrumentall parts thereof and therefore circumscribed in a place the which essentiall qualities of a true bodie hee neither did at any time nor euer will cast of They err therfore who teach that the bodie of Christ can be euerie where and yet his humanitie remaine still vnuiolated neither doth it followe thence that the natures are separated 11 That bodie euen vnto his death was subject vnto humaine infirmities and so of it selfe subject vnto corruption though it neuer felt the corruption of the Graue but after his resurrection he laid aside all those infirmities that were brought vpon man for sin and euen the naturall life it selfe Whence MANES is conuinced with MARCION and those whome they call DOKITAE who teach that Christ in deede neuer did or could suffer any thing and that he did onely beare men in hand that he suffered 12 This Natiuitie was the beginning of the open humiliation of Christ whereby he made himselfe of no reputation namely when taking vpon him the form of a Seruant he trulie came into this world euen as his death and buriall was the last part of the same 13 Furthermore in that he was circumcised ●nd baptized it was not done therfore because he in himselfe needed to be made cleane by them as though before he were poluted but that we should learne 14 First that the whole force both of the circumcision of the Fathers did and of our Baptisme dooth depend vppon him as beeing hee by whome the Sacraments are trulie made the signs of our reconciliation with God 15 Secondly that hee was the Sauiour and

originall righteousnes and the inclination vnto all sorts of wickednes Therfore the scripture teacheth that al mē must be born againe euen infants and all vnto whome for this cause wee doe rightlie maintaine against the ANABAPTISTS that the signe of Regeneration is to be administred Although we make no question but that the reliques of corruption doth still remaine and is not vtterly taken away after Baptisme whatsoeuer the Papists say to the contrary 8 Actuall sinne is when the lawe of GOD is broken in deed and that is two maner of waies either when as that which God commandeth is omitted or that which he forbiddeth is committed Whence those two sorts of sinnes vz. omitted and committed sprang vppe in the Schooles The first whereof ariseth in that we are vnmeet to do well The latter in that we are prone vnto euery euill 9 There are other distinctions of actuall sinne For in respect of the object some are said to be done against God others against men And in regard of the ends some reach vnto the soule onelie others vnto the body also Vnto the first sort of the latter diuision do appertaine all inordinate motions whatsoeuer they are and euen all the euill cogitations euen the beginnings of them before they be fully framed and though the will doth not assent vnto them and those in like sort that the will which especiallie maketh the forme and giueth being vnto sinne doth allow and strengthen Vnto the latter member are all those referred which are brought vnto action by the outward seruice of some part of the bodie The Papists therfore do erre in denying concupiscence and those first inordinate motions to bee sinnes most absurdlie affirming that concupiscence is giuen to man to the end that wrastling with it he shuld be more and more whetted on to imbrace vertue and so should bind God so much the more vnto him by his merite Defended by RAMOND PALOCANE of Bearne PRINCIPLES CONCERNING THE RESTORING OF MANKIND XIX WHERE FIRST THE PERSON OF CHRIST is to be spoken of 1 GOd would not haue the felicitie of man to consist in that first estate wherein hee was created for then had his felicitie beene earthly and in some sort subject vnto chaunge but he placed it in a more firme and a more excellent estate whereby he might liue a heauenlie life and such as from the which he could in no wise fall 2 Now that man might bee brought vnto that perfect estate he fell by his owne fault yet not without the prouidence of GOD and so was made subject vnto the death both of his soule and bodie to the end that being deliuered from sin and death hee might passe vnto a better life and so might become a most certaine president of the justice and mercie of God 3 Our restoring againe consisteth in that that we shuld be freed from sinne and death and also from all the effects of both and should bee preferred vnto the dignitie of that righteousnes and that immortall life which is far more excellent and permanent 4 Our deliuery from sinne is wrought by the abollishing of sinne which is doone two manner of waies First by taking away both the guilt and punishment therof by the mercie of God Secondly by the regeneration of a newe life which is opposed vnto the corruption of nature and by the which Sanctification is so begone in this life as it shall be fullie perfected in the next 5 Our deliuery from death is when as we are assured that God is not angry with vs yea and doe hope and also feele him so appeased towards vs that we know our selues to be safe from the aeternall destruction of bodie and soul and from all other miseries 6 These and all other gifts which God bestoweth vpon the elect are giuen vnto vs in Christ Iesus onely Now that we may bee trulie partakers of them there are two thinges to be considered namely his person and his office 7 The person of Iesus Christ is the Sonne of God who hath personallie vnited vnto himselfe the humaine nature which he tooke of the seed of DAVID For he who is God from all aeternitie began to be man when hee was conceaued by the holie Ghost and incarnate that from the verie moment of his conception he shuld continue for euer true God and true man 8 Now although this work of the restitution as well as of the Creation doth agree vnto the whole Trinity yet the seuerall persons are distinguished For the Father sent the Sonne the holy Ghost did incarnate him and the Sonne made him selfe of no reputation We condemne therefore the CERINTHIANS EBEONITS PHOTIMIANS SAMOSATENIANS ARTEMONIANS and SERVETIANS who affirmed Christ to be but a bare man The ARRIANS EVNOMIANS BONOSIANS and ORIGENISTS who held him to be a God that was created and that hee was the Sonne not by nature but by grace and adoption The MARCIONITS and the VALENTINIANS who denied him to bee true man The APOLLINARISTS who denied him to be indued with a true soule and would haue his diuinitie to serue instead thereof To be short wee detest all those that do any waies either directly or indirectly withstand the puritie of the foresaid doctrine Defended by WILLIAM MOGNES of Niue●se PRINCIPLES CONCERNING THE PERSONALL VNION OF THE TWO NATVRES IN CHRIST XX. VNTO THE FVLL VNDERSTANDING of those things which wee haue to beleeue concerning the person of Christ it serueth to be needfull that wee declare how it is that hee consisting of two natures is yet but one subsisting person 1 THe second person of the Deity namly the word did so neerelie vnite and appropriate vnto himselfe the humaine nature that these two whole natures their proprieties vnited togeather are but one subsisting person Iesus Christ true God and man Yet so as the humain nature doth subsist in the diuine Wherfore this vniō is called an Hypostolicall or a personall vnion 2 In Christ therefore there is not one Christ and another Christ that is Christ God and Christ man seeing the person is onelie one but yet there is one thing and another thing that is a diuine and an humaine nature seeing the natures are diuers 3 Now although these two natures be inseperable yet in very deed they remaine distinct both in themselues and also in their essentiall proprieties and their actions And therfore the diuine nature is seuerally attributed vnto the Deitie and is humaine vnto his humanity 4 Wherefore neither of the natures seuerally considered in it selfe can be said to be the other For you cannot truly say that the Deitie of Christ is his humanity or that his humanity is his Deitie 5 Neither can the essentiall proprieties of the one nature be more attributed vnto the other seuerally considered then the one nature can bee said to be the other For this is no true assertion to say that the Deitie was created is finite and contained within a place Nor yet this The humanitie is without beginning