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	humane_a	humanity_n	2,395	5	10.2602	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77397	Anabaptism, the true fountaine of Independency, Brownisme, [double brace] Antinomy, Familisme, and the most of the other errours, which for the time doe trouble the Church of England, unsealed. Also the questions of pædobaptisme and dipping handled from Scripture. In a second part of the Disswasive from the errors of the time. / By Robert Baillie minister at Glasgow.	Baillie, Robert, 1599-1662.; Baillie, Robert, 1599-1662. Dissuasive from the errours of the time.	1647 (1647)	Wing B452A; Thomason E369_9; ESTC R38567	187,930	235

old Anabaptists were farre from embracing divers of the fore-mentioned abominations yet it cannot be denied but the best of them did cast open their heart to more foul errours then any Protestant Church could ever allow of Take me the Mennonists themselves the ill best of all who have carried the name of Anabaptists although they anathematize the Georgian Heresie yet they approve so farre of the Monasterians that they do much excuse all their wicked practices and put no doubt of their Saintship and acceptation with God notwithstanding of all the crimes which the world charges upon them NNN The Mennonists deny originall sinne Generally they deny originall sin for all of them dispute so passionately against the baptism of infants that many before they be aware do drive themselves into the gulf of Pelagianisme denying all originall corruption and making infants without all iniquity that so to them baptism may be in vain for to what purpose is washing to those who are not defiled OOO In the points of election redemption grace free-will perseverance justification perfection they are groster then either the Arminians or Jesuits From hence they are carried not only to the possibility but the facility of fulfilling all Gods Commandements avowing that among them divers men become perfect without all sin who ought not to crave from God a remission of any transgression because there is none PPP this brings on justification by inherent righteousnesse QQQ Also the Doctrine of freewill of the great power of nature without speciall grace to act much towards salvation and of the absolute power of the will to reject the most efficacious grace and to apostatize totally and finally from all grace received RRR being come this length they step easily over to the universality of Christs redemption SSS and so to the intention of God to save all and every one without any previous eternall immutable Decree of election or reprobation TTT In all these conceits of Pelagius the most sober of the old English Anabaptists were much grosser then the absurdest either of the Jesuits or Arminians as may be seen in the late Tractates of Robinson and Ainsworth against them They are yet more absurd This Pelagianism brings them on to the late Atheisme of Vorstius and the madnesse of Manes against the Divine essence and nature also to the old and late Antitrinitarian Heresie of Photinus Arius Socinus Swenckfeldius and others against the three Persons of the Godhead against both the natures of Christ and his Priestly Office They make God to be of a mutable nature They deny the omnipresence of God and so not of an absolute simplicity but to have some composition yea somthing of a body also in his essence not to be infinite nor omnipresent VVV For the three Persons They deny the Trinity they deny the truth of Christs Divinity XXX and all the subsistence of the holy Ghost YYY As for the price of Christs death they count it not of an infinite value nor his blood being but of a meer creature to be properly satisfactory to the Divine Justice ZZZ They make him a Saviour not by way of any proper redemption And the truth of Christs humanity but by the example of his holinesse and the impetration of his prayers Neither do they permit him to enjoy without injury his humane nature they deny that he took any flesh of the Virgin Mary but they make his body to be created without all consanguinity with the first Adam denying really that he was either the seed of Abraham or the son of David or the son of Mary AAAA They refuse all consequences from Scripture When in their debates against the baptism of infants they are straited with consequences from the circumcision of infants and the promises of the Covenant made with Abraham and his children many of them do run out so far as to deny all scripturall consequences refusing with the Jesuit Veron in their reasonings all deductions though never so necessary and clear requiring for every thing they will admit expresse and syllabicall Scriptures BBBB They refuse reasoning from the old Testament When they finde that this poor shift does not the deed they arise a little higher and deny that any thing from circumcision can conclude us the Books of the old Testament being now cut off from being any more a rule of faith or manners to Christians CCCC I do not speak of those who proceed to reject all Scripture and in place both of Law and Gospel set up their own dreams and revelations for divine and infallible verities The Covenant with Abraham they make carnall Upon the same argument they come to two other absurdities for first they change the nature of the new Covenant of grace with Abraham and his seed making all the promises thereof to be of things carnall and temporall DDDD and when this shift is not sufficient to elude our arguments they come to a second They exclude all infants from the covenant of grace whereby they exclude all infants from the Covenant of grace and any interest in Christ or his promises making no difference between the children of Pagans and Christians of godly and ungodly taking from both all the ordinances and means of salvation and yet putting both in the state of salvation without Christ by vertue of their own naturall inherent originall righteousnesse The Testimonies of the second Chapter A Bullinger p. 17. At the first they aimed chiefly at separation to have a separate Church of their own wherefore who ever assented unto that separation and who did leave the Popish the Protestant and all other Churches that they might live in the new society of the Anabaptists which they did call the true and acceptable Christian Church those the chief leaders of the Sect did receive into their Church by Anabaptisme in sign of their separation B Vide supra Cap. 1. Also Clopenburgs Preface p. 5. However after the trouble of Munster the Anabaptists have casten away corporall arms and by them troubles not Common-wealths yet they do not permit the purer reformed Churches to be builded without dayly combats C Bullinger lib. 1. p. 11. In their separate Congregations they did cry mightily against pride against gluttony and drunkennesse blasphemy and other crimes they led a life in appearance spirituall they sighed oft and did not laugh in reproofs they were vehement they spoke excellently by this means they purchased admiration and authority to themselves among simple and pious people who did speak thus Let other men say of the Anabaptists what they please I do see nothing in them but gravity I do hear nothing but that we should not swear nor do wrong to any but live piously and soberly so I see no evill in them Ibid. p. 52. The most part of the Anabaptists and at the beginning these of Munster themselves were lowly and humble farre from all greatnesse and splendour for they did inveigh

it all into fancies FFFFF Some of them make the world eternall others all creatures to perish They make God personally to subsist in every creature they make him the life of all the living and his essence the proper form of all things GGGGG Some of them make the world eternall going on in a continuall generation and succession of things as now we see them HHHHH others make all to be destroyed Some deny all resurrection others makes the bests rise to glory heaven and earth and what ever is therein for ever to perish and nothing of any creature to remain but that portion of the Divine essence which was in them and gave them their beeing IIIII Some of them that admit of a resurrection after this life make it generall of all creatures that ever have been even of beasts birds and fishes to a new life of glory KKKKK They teach abominable obscenities I reade not that their Doctrine is yet so extremely obscene as that of David George yet here also they are come prety near him for two of their Teachers M. Gorting and Mistresse Attaway with their Disciples have declared themselves for the dissolution of all unequall Marriages and such are all those with persons of a different mind from themselves LLLLL That which we have heard of their practising of incest is now publickly avowed in print they do not with David George lay aside all naturall relations in matter of marriage they will not passe the consideration of Father and Mother Brother and Sister but which is worse they will have these relations to be grounds of a Matrimoniall conjunction as if these marriages were most laudable which are betwixt persons nearest in bloud Brother and Sister Father and Daughter Mother and Sonne Uncle and Neece this spirit of abominable villany doth now walk in publick among us MMMMM whereunto if you will adde M. Miltons doctrine of dismissing wives so oft as men please MMMMM 2 you shall make it lawfull for every man once a month to marry if they were thirty of his nearest kinswomen a wickednesse which David George himself did never think of They follow David George in his greatest absurdities But that which was David George his chief wickednesse in debasing the administrations of God and advancing himself above all that is called God making the dispensation of the Law the Kingdome of the Father the preaching of the Gospel the carnall Kingdome of the Son but his own Ministery to be above both the Ministery of the holy Ghost in a new world of love whereof himself was the great Prophet farre more excellent then all before him this madnesse is also in the midst of us Attaway made it the subject of divers of her Sermons that the Kingdom of the holy Ghost and of love more excellent then that of Christs was now at the doors NNNNN That Jerusalem was quickly to be builded and from thence extraordinary Prophets to be sent for the preaching of the eternall Gospel OOOOO And now much sooner then we expected before one stone is laid in Jerusalem behold the great Prophet is come and has printed his Divine light The Divine light of their new great Prophet proclaiming himself the anointed of the Lord for this great service of preaching the eternall Gospel PPPPP assuring that all who opposeth him are not onely apostates Arians Antichrists The fall of Adam the clearest Scriptures are but allegories but also very incarnate Devils QQQQQ The rare mysteries which this great Prophet brings to the world from heaven are these Doctrines That the eating of the forbidden tree the burning of the world with fire and such other Scriptures are but meer allegories RRRRR That the humane nature of Christ is a Person The whole Trinity suffered in the person of Christs humanity That there is no union of the second Person of the Godhead therewith but that all the three Persons in the time of the Passion did come down and subsist in his humane Person That all the three Persons did truly suffer in the humane Person of Christ and that by the Passion of the Godhead of all the three Persons alike the world was redeemed SSSSS That the Passion of the Trinity in the humane Person of Christ was nothing but the conflict of the two Divine Attributes Mercy and Justice the one with the other TTTTT That the former days of the Gospel were Christs private Kingdome and the world of Esaus curse wherein Christ did sit as a Judge to torment and condemne the reprobate VVVVV But now since he the great Prophet The great light which this Prophet brings from heaven is that all the Devils and all the reprobates shall be saved by his Gospel the Lords annoynted began to Preach the new and the last world is come the world of Jacobs blessing the time of the Spirits Ministery of Christs publick Kingdome wherein the eternall Gospel is preached XXXXX That the summe of this Gospel is the salvation of all without exception even of the Devils and of those who were damned by Christ in the world of Esaus curse YYYYY That saving faith is nothing but the belief of this universall salvation ZZZZZ That whoever beleeves it not shall be damned that is they shall undergoe for some time hels torment though at last with the Devils they be delivered therefrom That by this faith any three or four persons may become so strong sons of God as to save not onely themselves but a world of misbelievers AAAAAA Randals grosse Familisme It were long to enumerate all the abominations that are among many of these who goe under the name of Anabaptists it will be hard to name any of the conceits of their Fathers in Germany which is not here entertained by some one or other I am sure the incomparably worst of the Sects over Sea was that of the Georgians and among us the Familists are their naturall brood what they have learned from Henry Nicholas and he from David George we may see it yet more distinctly in two late Writs The discovery of Familisme The description and confutation of Familisme We reade in the first that a great many who have been counted zealous and gracious are now of that Sect BBBBBB That a great man a Peer of the Land and divers Doctors of Divinity are of that number CCCCCC That M. Randall for some years has preached peaceably at the Spittle to as great a multitude of people as follows any Sectary about the City That the learned Author of the Discovery did hear him preach the following positions who wrote them down with a refutation and before many witnesses sent them to him to be answered No resurrection no heaven no hell after this life To wit first that all the resurrection and glory which Scripture promises is past already and no other comming of Christ to judgement or life eternall is to be expected then what presently in this earth the Saints

the whole Creation shall be annihilated and reduced into the Divine essence again KKKKK Mans mortality p. 49. The resurrection of the beasts all other creatures as well as man shall be raised and delivered from death at the resurrection the death of the beasts was a part of the curse and is to be taken away by Christ LLLLL Vide Disswasive first Part p. 116. also 145. Letter NNNN Also Gangrens second Part p. 117. Dear friends as you have cast off many Antichristian yokes so proceed to cast off all a chief whereof are unequall marriages MMMMM Little Non-such p. 5. God took one of Adams ribs made a woman and brought her to him how comes it then that there are forbidden degrees in marriage or is it not so in truth but a Popish injunction for their profit The woman is of the mans own proper substance then in regard there can be no more matches in this nature the very next of kin were to joyn in marriage and that both by custome and command For example we finde that Sarah was Abrahams Sister whom he took to wife a better president we cannot have Ibid. p. 6. So naturally confident were the servants of God in propagating by the next of kin that Lots daughters did not doubt to raise up seed to their Father Lot might justly be blamed for drinking so liberally that he perceived not what he did yet we finde no reproof upon the daughters because what they did was according to the institution Ibid. p. 7. The next place that seems to fortifie this opinion against all opposition is that of Juda and Tamar his daughter in Law the sincerity and integrity of Tamar was sublime Ibid. The prohibition of degrees in Leviticus is to be understood of fornication not of marriage Tamar did not doubt to be her brother Ammons wife but detested the act of fornication But for the holy institution of marriage with the next of kindred we see it hath not onely been permitted but commanded If mutuall correspondency happen betwixt the nearest of kindred their marriage is most naturall most lawfull and according to the Primitive purity and practice MMMMM 2 Gangren second Part p. 9. Mistresse Attaway among other passages spoke to them of M. Miltons Doctrine of Divorce and asked them what they thought of it saying It was a point to be considered of NNNNN Gangren first Part second Division p. 31. Mistresse Attaway in her exercise delivered that God the Father did raign under the Law God the Son under the Gospel and now God the Father and God the Sonne are making over the Kingdome unto God the holy Ghost OOOOO Ibid. 113. It is given out that Mistresse Attaway met with 〈◊〉 Prophet here in London who hath revealed to her and others that they must goe to Jerusalem and repair Jerusalem and for that end Mistresse Attaway hath gotten money from some persons ten pounds of one young maid and other money of others towards the building up of Jerusalem Gangrens second Part p. 145. There is a Prophet arisen who is shut up for a time but at the end of this Summer is to come forth with power to preach the generall restauration of all things which Prophet hath given a roll forth already into some hands in which roll many things are written and who ever hath that roll hath the spirit of Prophecy he hath appointed some to be publishers and Prophets and to go to Jerusalem to build it up where Abraham Isaac and Jacob shall meet them from heaven and these persons thus sent unto Jerusalem are assured they shall never die with many other of this kinde PPPPP Divine light sent forth by the Minister of the Lord Jesus whom he hath anointed his servant for the good of all in bringing glad tidings of good things unto the whole Creation QQQQQ Ibid. These are the Antichristi-apostat-Arians in chief that deny the holy Covenant of generall redemption by those the spirit discovereth the Antichristi-apostat-Arians Egyptians Sodomites and drunkards of Ephraim the Devils incarnate which are or shall be found to deny the Covenant of generall redemption This Antichristi-apostat-Arianisme is in that Dragon that old Serpent called the Devil and Satan in that he denieth the holy Covenant of generall redemption but this Dragon and grand Devil must be cast out of heaven the Church and all his angels the false Ministers and tyrannous Magistrates must be cast out with him Deniers of the Covenant of generall redemption and all brute beasts and hypocrites have approved themselves devils incarnate RRRRR Divine light p. 15. The private kingdome of Christs Justice must passe away to give place to the publick kingdome of God the Father in his Jehovah mercies unto all the heavens and the earth shall not be destroyed as drowsie drunken Ephramites and blind Egyptians do imagine out of their own evil hearts by misconstruing the Scripture Ibid. p. 2. In that abominable transgression of our first Parents Adam and Evah we their children transgressing in the same line of Rebellion by eating of the tree of knowledge of good and evil that is by seeking in our selves a righteousnesse thinking to be wise and making our selves like to God we became naked foolish blinde and desperately wicked SSSSS Divine light p. 19. He sanctified the humane person of Christ to be a sacrifice Ibid. p. 4. God setting himself in his lost creatures stead namely the whole Creation God the blessed Trinity the three persons in unity in the spirit of the Deity setting themselves in Christs humanity the Father Son and holy Ghost the whole Godhead set it self bodily in Christ to suffer for their transgressing creature Christ in his humane nature feared when the Godhead and Trinity of persons came down in him to suffer TTTTT Divine light p. 2. God was pacified by his own passionate sufferings in that heavenly conflict which the Deity and Trinity of persons had in Christs humanity when our God lovingly set himself to work out our salvation he made his love so to overcome his justice as yet to satisfie his justice meritoriously Ibid. p. 6. God set himself in Christs humanity in the essence of his Deity to work out our salvation setting his love against his justice Ibid. p. 5. Therefore the whole Trinity was forced to assume the whole power of the Godhead to suffer that passionate suffering which was due to the transgressions of the whole Creation this was the passionate work and suffering of the Godhead placed in Christs humanity to perfect redemption for all VVVVV Ib. The elect and reprobate in their severall cases in Esaus world which is the world of the curse Ibid. p. 8. The Father and the Son doe commit their whole strength for the delivering the whole Creation unto the ministration of the holy Ghost and therefore it is that those that have been damned in Esaus world of the curse could not be delivered untill the holy Ghost came in full power in the fulnesse of all

ears in Baptisme Matth. 3.13.16 Then commeth Jesus from Galilee to Jordan unto Iohn to be baptized of him and Jesus when he was baptized went up straightway out of the water Iohn 3.23 And Iohn also was baptizing in Enon because there was much water there Act. 8.38 39. And he commanded the Chariot to stand still and they went down both into the water both Philip and the Eunuch and he baptized him and when they were come up out of the water c. Ans First suppose that in all these places dipping had been used it follows not that it was so universally we have proved that divers Scripturall baptismes were by sprinkling and not by dipping Secondly although dipping had been universall in the Primitive times yet th●s practise would not inferre any necessity of its continuance unlesse two things were made good first that practice and example alone is a sufficient ground for the institution of a Sacramentall rite again that every circumstance of a Sacrament generally practised in Scripturall times must be of an unchangeable and unvariable nature and so necessary that without sin it may not in any case be altered Thirdly none of the places alledged doe look towards the dipping of a naked person over head and ears which is the main question Fourthly there is no word expresly in any of the places of dipping and if they will admit us to dispute by consequences see if from any of those places there be a necessary inference of any dipping the multitude of waters in the third of John John 3.23 infers not the plunging of all who were baptized in them but onely the conveniency of baptizing a multitude rather in a place of many waters then in a desert void of water such as many places in Canaan were In the days of the Patriarchs the finding of a fountain in these bounds was a rare and singular benefit however we deny that the conveniency of much water for the baptizing of a multitude of people does import a necessity of dipping any who are baptized therein The other place of Act. 8.38 39. imports Philip and the Eunuchs going down from the coach towards the water and their ascending again into the coach from the lower place where the water was but doth either this descending or ascending infer Philips stripping of the Eunuch and dipping him over head and ears in that water The third place is not so important for it speaks nothing of Christs going down into the water and what it says of his comming up may well be expounded of the low situation of the river beneath the field where John did preach readily they have stood on the brink or within the river when they were sprinkled and had the water of the river poured upon them but that in the midst of that multitude Christ did discover himself and that John so oft as he baptized any did cause to strip both himself and them and went so naked with them into the river taking them in his arms and plunging them therein is a matter of so great unlikelihood that without Scripture or greater reason then yet appears it may not be admitted The third objection Immersion is necessarily to be practised because it signifies our buriall with Christ The third objection That Baptisme is a sign of the buriall of Christ has no reference at all to Immersion according to Rom. 6.3 4. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death therefore wee are buried with him by Baptisme unto death also Col. 2.12 Buried with him in Baptisme wherein also you are risen with him Ans First it is a presumption in any man to put a divine institution upon any rite which in its own nature is onely indifferent But it is a presumption in the highest degree to affixe a signification to any such rite we grant Baptisme for its signification has the death of Christ and all the fruits thereof also that it seals to us our fellowship not onely in Christs death but in his buriall his resurrection his ascension his sitting at the right hand of God but what divers Scriptures and particularly the places in hand do ascribe to Baptisme we have no warrant to apply it unto immersion Secondly if men would goe to make analogicall significations according to their own pleasure we might say that sprinkling did put water upon the head and so the whole person under the water and by this were a sign of buriall as well as immersion It makes nothing against this that by sprinkling a little quantity of water is applyed onely to the head and much water by dipping is applyed to the whole body for in Sacraments the quantity of the element the shortnesse of the outward action is not attended The tasting of a little bread and a little wine does signifie to us our full communion with the whole body and the whole blood of Christ as well as the largest banquet of wine and all delicates could do The cutting off a very little from one part of the body only did signifie the Circumcision and cutting off of the whole body of corruption as wel as if much skin much flesh had been cutted off from every member even so the sprinkling of a little water may signifie and seal up unto us our participation in Christs life death buriall resurrection and every thing else of his wherein we have interest as well as a totall immersion in the whole Ocean for so long a time as Jonah lay under the billows of the great deep Thirdly this argument draws us to two great inconveniences The danger of dipping First a necessity as we would not abolish a Sacramentall and significant rite to keep every baptized person so long a time wholly under the water as may sensibly expresse Christs buriall under the ground now to be put for so long a time wholly under the water by the hand of a weak Minister though never so carefull to preserve cannot but bring an evident hazard of life or health to many Secondly consider if it bring not in the institution of a new Sacrament whereof none that yet I have heard of have spoken the Sacrament of emersion The new Sacrament of Emersion at least the addition of this as a new large half unto the old Sacrament of Baptisme or Immersion this their new rite of emersion does signifie and seal up to us as they say our resurrection with Christ this can be no part of baptisme or immersion nor rationally be comprehended under it though always it were conjoyned and did follow at its back for emersion and immersion are contraries and one contrary is not a part nor cannot goe under the name of the other except you will make bitter sweet and darknesse light Unto those Arguments of the Disputants the Treatiser adds nothing considerable in all his long Discourse except some testimonies partly from Protestant but most from Popish