Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	father_n	subsist_v	2,744	5	11.7766	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16556	An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.	Boys, John, 1571-1625.	1615 (1615)	STC 3462.3; ESTC S227	247,989	326

doth not only subsist in his diuine nature but also by his diuine nature whereas hee doth not subsist at all by the manhood but in the manhood onely for the word was in the beginning when the manhood was not God of the sub●tance of his Father begotten before the worlds man of the substance of his mother borne in the world as Athanasius in his Creed And therefore Christ alway was is and euer will be with vs in his spirit though absent in his body for a cloud on this day tooke him vpon high out of our sight whom the heauens must containe till the time that all things bee restored which God hath spoken by the mouth of all his holy Prophets since the world began I conclude this argument in S. Augustines glosse Videte ascendentem credite in absentem sperate venientem sed tamen per misericordiam occultam etiam sentite praesentem The Gospell MARK 16.14 Iesus appeared vnto the eleuen as they sat at meate c. ALbeit religion be not tied vnto time yet can it not be planted or exercised without a due diuiding and allotting out of time for it Euery Church therefore chuseth vnto it selfe a certaine time for publike prayers and for the preaching of the Gospell and for the celebration of the Sacraments And for as much as it is kindly to consider euery great blessing of God in the day wherein it was wrought it is well ordered by the true Churches as well ancient as moderne to solemnize the memoriall of Christs natiuity circumcision passion resurrection assension and sending of the holy Ghost on certaine set holy daies euery yeere ne volumine temporum ingrata subrepat obliuio saith Augustine lest happily the maruelous workes of our gratious Lord should be forgotten in a while which ought to be had in a perpetuall remembrance Now Ch●ists assension is the consummation of all that which he did and taught whilest hee dwelt among vs aptly tearmed by Bernard F●lix clausula totius lienerar● sily Dei the very Sabbath of all his labour in the working of our redemption He laboured six daies and then he rested on the seuenth His natiuity was the first his circumcision was the second his presentation in the Temple the third his baptisme the fourth his passion the fifth his resurrection the sixth and then followed his ascension in which hee was receiued into heauen and now sitteth at the right hand of God as hauing finished the whole worke for which hee came into the world Dauid saith of the naturall Sunne it reioyceth as a Grant to runne his course it goeth forth from the vtter most parts of the heauen and runneth about vnto the end of it againe and there is nothing hid from the heate thereof The which as Augustine and other haue noted may be well applied vnto the supernaturall Sunne Iesus Christ the sonne of righteousnesse As a G●ant he did runne his course there you haue his incarnation and peregrination in the flesh his circuit was from the vttermost part of heauen vnto the end of it againe There you haue his resurrection and ascension nothing is hid from his beate there you haue his sending of the holy Ghost in the forme of fiery tongues Act. 2.3 As a Giant he ran his race for he first descended into the lowest parts of the earth and then ascended from aboue all heauens that he might fulfill all things Ephes. 4.9.10 Wherefore seeing Christs ascension is the complement of all his doings and of all his doctrines our Church is worthie to be honoured in making this festiuall one of the chiefe holidaies in the whole yeere In the Gospell allotted for this holy Thursday two points are most obseruable namely Christs goodnesse toward his Apostles in his Apparition Iesus appeared vnto the eleuen Correction and cast in their teeth c. Commission Goe ye into all the world c. Consolation These tokens shall follow c. Ascension So when the Lord had spoken vnto them hee was receiued into heauen c. The Apostles obedience toward Christ and they went forth and preached euery where c. Iesus appeared vnto the eleuen Hee had often appeared vnto his followers after his resurrection and now he manifested himselfe to the eleuen Apostles as they sat at meate Wherein hee did appeare like himselfe full of meekenesse and mercy giuing vs assurance that he will be present with vs orationi incumbentibus at our meetings in the Temple Quando nec recumbentibus quidem dedignatur adesse seeing he vouchsafed his companie to his Apostles in their meates at the table It is reported Luk. 24.43 that he did eate with them also now this comestion as the Schoolemen out of the Fathers haue disputed was not egestatis but potestatis He did eate to feed our soules and not to fill his owne bodie being after his resurrection immortall and impassible That which he did eate was not as Durandus imagined turned into the substance of his body for as Gregorie the great disputes out of S. Paul Rom. 6.9 Christ being raised from the dead dreth no more death hath no dominion ouer him his glorified body needed no sustenance to preserue life Neither was this eating as other thinke a seeming onely to take bread and fish and honie but it was a true comestion albeit assuredly there followed no digestion or ordinarie eiection And so by consequence he did not eate to nourish his owne flesh but onely to cherish our faith in that great article concerning the truth of his resurrection Or hee did in this appearing eate with his Apostles at the table familiarly that he might hereby the better imprint in their hearts a memoriall of his sweet loue toward them Or he did appeare to his Apostles at meate to signifie that he giueth our food in due season and that he filleth all things with his plenteousnesse Psal. 145.15 And cast in their teeth their vnbeleefe The Patriarks and Prophets and Apostles instruct vs not only by their vertues but also by their infirmities As there the Disciples vnbeleefe turned in fine to the confirmation of our Creed Dubitatum est ab illis ne dubitaretur à nobis vndoubtedly some did doubt the diuine prouidence sweetly so disposing that all other might bee put out of doubt And therefore Thomas in beleeuing Christs resurrection so flackly did vs hereby more good then Mary Magdalene in beleeuing so quickly because Christs correction of his fault occasioned further direction for our faith Infidelit as bona quae seculorum fidei militauit See Gospell on Saint Thomas day The world doth exalt first and then humble Prou. 14.13 The end of the worlds mirth is heauinesse But God on the contrary first humbleth and then exalteth As Christ here first humbled his Apostles in rebuking their vnbeleefe and hardnesse of heart and then he doth exalt them in making the whole

him as in asking Is it lawfull that tribute be giuen to Caesar or no If hee should haue disputed against the tribute he had offended the Prince if for the tribute displeased the people who did beare this heauie burthen against their wils See Gospell Sund. 2● after Trinity Againe they digged a pit round about him in bringing the woman taken in adultery before him and demanding what sayest thou for if he should haue condemned her hee might seeme to contradict his owne sayings I will haue mercy not sacrifice learne of me for I am humble and meeke If acquit her he should contrary Moses law Leuiticus 20.10 The adulterer and adulteresse shall die the death See Bernard de passione domin cap. 3. Moreouer Christ on the crosse was digged his side with a speare his hands and feet with nailes and those so bigge that as Socrates reporteth in his ecclesiasticall history Constantine made thereof an helmet and a bridle for his owne vse in warre 4. The Vine is bound vnto the wood and fastened vnto the wall on which it groweth euen so Christ was led away bound vnto Pontius Pilate and nailed vnto the wood of the crosse so fettered and fastened with bonds as that the Church saith of him in the Canticles my well beloued is as a bundle of myrrhe vnto mee Myrrhe being bitter and sharpe doth insinuate the grieuousnes of his passion and a bundle the multitude of his sorrowes And so Christ is vnto the Church a bundle of myrrhe when as shee meditateth on his death and passion how he was bound that shee might be made free how he was beaten that she might escape punishment how hee was broken that she might be healed with his stripes Esay 53.5 5. The Vine being thus planted pruned cut bound digged dunged spreades her branches farre and wide So Christ as calling his followers from East and West hauing the heathen for his inheritance and the vttermost parts of the earth for his possession extends and stretcheth out his branches vnto the sea and this boughes vnto the riuer Christ is the Vine and all Christians are his branches All of vs are by nature drie and fit for nothing but the fire therefore that wee may be fruitfull and liue we must first be grafted into Christ as into a Vine by the fathers hand without his grace we can do nothing and thorough his helpe able to doe all things Philip 4.13 now the diuine vnion is threefold Essential and so God the father is all one with God the sonne and God the holy Ghost personal and so God the sonne being made flesh is vnited to the humaine nature spiritual and so such as abide in Christ and are ioyned in spirit to the Lord are one with Christ the Lord 1. Cor. 6.17 My father is an husbandman The blasphemous Arians obiect here that Christ and God as the vine and husbandman are of diuers natures and that Christ as the vine must of necessity be subiect and inferiour to God which is an hunsbandman Answere is made that a similitude runs not on foure feet but that it standeth vpon one legge principally now the maine drift of this comparison is not to shew what care this husbandman hath ouer the root of the vine but what he doth vnto the branches Euery branch that beareth not fruit he will take away and euery branch that beareth fruit will he purge c. Christ vttered this parable as our mediatour and head of the Church and hee could not haue bin the Churches head except he had bin God and man Christ then as touching his manhood was inferiour to the father Iohn 14.28 My father is greater then I yet equal as touching his Godhead Ioh. 10.13 I and my father are one coequal in might and mercie So the text here God the father as an husbandman purgeth euery branch that beareth fruit vers 2. and God the sonne likewise doth the same vers 3. now are yee cleane thorough the words which I haue spoken vnto you So that Christ as God is an husbandman so well as his father he purgeth and pruneth the boughes of the vine so well as he vna enim operatio patris filij Ioh. 5.19 Whatsoeuer the father doth the same things doth the sonne also Euery branch that beareth not fruit in me he taketh away Christ exhorting his followers to continue stedfast in the faith argueth a paena praemio from the punishment of such as abide not in him and from the reward of such as abide the punishments of hypocrites and false Christians which abide not in him are Seuen Seuen 1. They beare no fruit 2. Bearing no fruit they bee cut away from the Vine 3. Being cut away from the Vine they bee cast out of the Vineyard 4. Being cast out of the Vineyard they wither 5. Being withered men gather and fagot them 6. Being made fagots they bee cast into the sire 7. Being cast into the fire they burne in that vnquencheable flame where the worme dyeth not and the fire neuer goeth out First they beare no fruit for saith our Sauiour as the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in mee for without me can you do nothing The Pelaegian hereticks affirmed à Deo habemus quod homines sumus à nobis ipsis autem quod iusti sumus that we are men we receiue from God that we are good men commeth from our selues but truth it selfe here contradicit dicit a branch cannot beare fruit of it selfe c. This one clause saith Augustine corda instruit humilium ora obstruit superborum it comforts a poore publicane but it confounds a proud Pelagian And that other sentence without me can ye do nothing confuteth also the Semipelagian I meane the Papist auowing that a man hath a power of free will in his owne nature which once being stirred and helped can and doth of it owne selfe cooperate with grace The word nothing makes very much against this opinion as Augustine noteth vpon the place For Christ said not sine me parum potestus facere sed sine menihil now that wee may the better vnderstand this controuersie man is to be considered in a foure-fold estate to wit Instatu In statu Confectionis as hee was created In statu Infectionis as he was corrupted In statu Refectionis as he was renewed In statu Perfectionis as he shall be glorified In the first estate we giue to the will of man a liberty of nature Adamus enim acceperat posse si veller sed non habuit velle quod posset In the third we grant a libertie of grace for if the sonne make you free ye shall be free indeed Iohn 8.36 The spirit of Christ which is free Psalm 51.12 giueth liberty to the captiues and openeth the prison to