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
A89734	A brief and excellent treatise containing the doctrine of godliness, or living unto God. Wherein the body of divinity is substantially proposed, and methodically digested, by way of question and answer. And, wherein sundry difficult points, much controverted in these times, are briefly and solidly determined, by that reverend and learned divine, Mr. John Norton, teacher of the church of God at Ipswich in New-England. Feb. 4. 1647. Imprimatur Joseph Caryl.	Norton, John, 1606-1663.	1648 (1648)	Wing N1315; Thomason E1178_5; ESTC R204872	25,055	63

of negation Q. How many Negative attributes are there to which or some of which any other of like nature may conveniently be referred A. Five Simplicity Eternity Immensity Imutability Infiniteness Q. What is Simplicity A. It is God one meer and perfect act without all composition Exod. 3.14 Q. What do you mean in saying God is a meer and perfect act A. That God is a cause without any cause a being that is not from any being not compounded of an act by which he is and possibility by which he may not be of whom it never could nor can be said that any thing was to be in him which is not or cannot be that is Q. How many ways of composition are there A. Seven 1. Of parts which are bounded by quantity as a body having one part upon another 2. Of matter and form as a man of body and soul 3. Of general and special nature as every species whose common nature may be found in some other thing where the special nature is not as a living creature and a man 4. Of a subject and an accident as every created substance 5. Of an act and possibility as Angels 6. Of a person and nature as Christ compounded of the Divine Person and Humane nature which yet is not properly composition of parts but of number 7. Of being and individuation that is that by which we have such a particular being as Humanity and Peter Q. What is Eternity A. God without Beginning Isa 57.15 without End and without all maner of Succession where is nothing past nor to come Q. How is the duration of God of incorruptible creatures and of corruptible creatures distinguished A. The duration of God is called Eternity the duration of incorruptible creatures such as Angels and the souls of men which had a beginning but shall have no end is called Eviternity the duration of corruptible creatures is called Time Q. What is the Immensity of God A. God present every where Ps 139.7 Isa 66.1 Ier. 23. neither included in nor excluded from any place or thing Q. How many ways do you understand God to be every where A. Three 1. By his Essence Gen. 1.31 Ioh. 1.3 Col. 1.16 Ps 139.7 Heb. 4.13 Act. 17.28 Col. 1.17 Heb. 1.3 as the cause of all things 2. By his Presence beholding all things 3. By his Power upholding all things in their motion and action Q. What is Immutability Psa 102.27 28. Mal. 3.6 Iam. 1.17 A. God without any alteration in respect of being will or any accidents Q. What is Infiniteness A. It is God incomprehensible in respect of Created understanding Ioh 1.18 1 Tim. 6.16 Iob 11.8 and comprehending in himself the fulness of all perfection Q. Give the sum of the Negative attributes A. By Simplicity Eternity Immensity Imutability Infiniteness we remove from God all composition multiplicity time and succession place and quantity change quality comprehensibility Q. What do you understand by Relative attributes A. Such attributes as are ascribed to God in time imploying a respect unto the creatures now in being by these our understanding is helped in our meditation of God by way of causality Q. Do these Relative attributes in that they are ascribed unto God in time infer any change in God A. No they do not infer any change or accident in God Iames 1.17 in such attributes there is no change in God but in the creatures Q. How many Relative attributes are there to which or some of which the rest of like nature may conveniently be referred A. Seven 1. Creation 2. Providence 3. Lordship 4. Benignity 5. Mercy 6. Redemption 7. Justice Q. What is Creation A. God creating all things of nothing very good Gen. 1. Q. What is Providence A. God preserving and governing all things with the circumstances thereof Prov. 16.4 Rom. 8.28 29. unto their several ends according to the counsel of his will for his own glory and the good of his Elect. Q. What is the Lordship of God A. God having absolute right and power to and over all his creatures 1 Sam. 3.18 1 Tim. 6.15 Iob 33.13 Matth. 20.15 Rom. 9.20 Dan. 4.25 and disposing thereof according to his will Q. What is Benignity Psa 33.5 Mat. 5.45 1 Tim. 4.10 Ps 36.6 A. God freely communicating of his grace and goodness to his creatures according to his good pleasure Q. What is Mercy A. God inclined out of his free love to succor his creature in misery Exod. 34.6 Deut. 4.31 1 Chro. 21.13 Ionah 4.2 Iam. 5.11 Q. What is Redemption Ioh 3.16 Mat. 20.28 Mark 10 45.1● Gal. 2.20 Rom. 3.26 A. God giving his Son and Jesus Christ God-Man giving himself a ransom for the Elect whence it comes to pass that Justice is no hinderance to the application of Mercy Q. What is Justice A. Justice is Deu. 32.4 Dan. 9.16 Psa 80.14 Isa 5.16 Psal 62.11 12. God rendring unto the reasonable creature what is due thereunto according to his Word whether by way of grace or punishment Q. What do you understand by the Positive attributes A. Such attributes as ascribe some perfection to God not inferring any respect unto the creatures existing or in present being by these our understanding is helped in our meditation of God by way of eminency Q. How many Positive attributes are there to which or some of which the rest of like nature may conveniently be referred A. Six 1. Wisdom 2. Will. 3. Holiness 4. Liberty 5. Omnipotency 6. Perfection Q. What is the Wisdom of God 1 Tim. 1.17 Act. 15.18 1 Ioh. 3.20 Rom. 9.15 19. Eph. 1.11 Ps 135.6 A. God understanding all things intelligible by his Essence Q. What is the Will of God A. God willing the being of whatsoever he pleaseth Q. What is the Holiness of God A. God conformable to himself 1 Sam. 2.2 Isa 40.25 and 41.20 and 29.13 Hab. 1.13 Q. What is the Liberty of God Ps 115.3 Isa 49.13 Dan. 4.35 A. God willing whatsoever is besides himself not of any necessity of nature but of his meer good pleasure Q. What is Omnipotency A. God able to do whatsoever his wisdom doth conceive Gen. 18.14 Mat. 19.26 Isa 46.10 Exo. 6.3 Gen. 17.1 2. Exo. 6.3 Mat. 5.48 Q. What is Perfection A. God All-sufficient and All-excellent not having need of any thing giving sufficiency to and having in him the perfection of all things CHAP. II. Hitherto of the Essence now Of the Subsistence of GOD. Q. VVHat is the Subsistence of God A. That one Divine Essence subsisting in Three Persons of Father Son and holy Ghost so as the Father is of none the Son of the Father the Holy Ghost from the Father and the Son Q. How many persons are there of the Divine Essence A. Three God the Father God the Son Mat. 3.16 Mat. 28.19 Ioh. 15.26 2 Cor. 13.13 1 Ioh. 5.7 and God the holy Ghost Q. What is a person

Trinity Iohn 1.14 Hebr. 4.15 1 Tim. 3.16 viz. the Divine Essence subsisting in the relation of the Son assumed the Manhood like unto us in all things sin only excepted and the maner of its subsistence for the Manhood never subsisted but in the Godhead from which substantial coupling together both of the Divine and Humane nature both natures make but one person Q. Why must Jesus Christ be Man Ge. 2.17 1 Cor. 15.21 A. That he might in our nature suffer for us Q. Why must he be God A. That his sufferings might be overcome by him 2 Cor. 13.4 1 Pet. 3.18 Heb. 9.1 4. and be effectual unto us Q. But how do you apprehend the Manhood to be united to the Godhead A. By means of the second person so that the Manhood was united immediately to the person and so mediately to the Godhead Q. For the better understanding of this personal union what is to be considered A. Three things 1. A double consideration of the second person of the Trinity 2. The consideration of the nature of a person 3. What it is for the Manhood to receive its personality from the second person in the Trinity Q. How doth it appear that there is cause for a double consideration of the second person in the Trinity A. 1. The second person in the Trinity considered in himself is God and not Man but being considered in personal union with the Manhood he is God-Man 2. That the second person should be of the Father by coeternal generation was absolutely necessary but that the second person should be united unto the Humane nature was not absolutely necessary but proceeded from the free pleasure of God Or that the second person should be was absolutely necessary that he should be incarnate was arbitrary not necessary 3. The second person as considered in himself is of the Father not of the holy Ghost The second person considered in personal union with the Manhood is of the Father Son and holy Ghost 4. The second person considered in himself is equal unto the Father but considered as united to the Manhood is inferior to the Father in respect of his voluntary dispensation 5. The second person considered in himself was of the object of Faith unto Adam in the first Covenant who was to believe in God the Father Son and holy Ghost but the second person incarnate God-Man Mediator was not of the object of Faith in the first though he be in the second Covenant Q. What is a person A. A person is the compleat and lastly perfecting subsistence of a reasonable nature Q. What is it for the Manhood to receive its personality from the second person in the Trinity A. It is for the manhood from the first moment of its conception it never having neither subsistence nor consistence of it self to subsist in the second person of the Trinity so as the second person in the Trinity and the manhood have two natures yet but one and that an increated person Q. What are the principal effects and consequents of this personal union unto the Manhood A. Seven Col. 2.9 1. The grace of Eminence whereby the Manhood by reason of this personal union is exalted above all creatures and now sitteth at the right hand of God 2. Created habitual grace out of measure the same in kinde with which all believers are made partakers of 3. Created knowledge Psal 68.18 Iohn 1.16 Iohn 3.34 Matth. 28.18 4. Capableness to receive all power both in heaven and earth 5. Capableness of the office of a Mediator 6. The communication of the properties of both natures to the same one person 7. The right of Divine adoration yet we are to know that we worship not with divine worship the Manhood as considered in it self but as being personally united to the Godhead that is we worship the Lord Jesus as God-Man Q. How many sorts of created knowledge are there in Christ A. Three 1. Beatifical consisting in the vision of God whereby the Manhood doth not onely see God face to face as all they that are blessed do but seeth it self in personal union with God this is called the knowledge of the vision of it Joh. 1.18 It s principle is the Word its medium a created light of glory 2. Infused by which Christ as Man knew what can be known either of Angels or Men in this life of it Isa 11.2 its principle was a divine habit immediately inspired its medium a created light of grace 3. Experimental by which Christ as Man knew all things that could be known by the light of humane understanding of it Luk. 2.52 its medium the light of created reason CHAP. V. Hitherto of the Person now Of the office of the Lord Iesus Christ Q. VVHat is the Mediatorly office of the Lord Jesus Christ A. 'T is that work of mediation committed unto the Son by the Father Heb. 5.4 5 6. Ioh. 6.27 Iohn 10.16 Phil. 2.6 Isa 53.10 accepted readily and freely by the Son thereby procuring the application of the grace of God to the Elect and uniting and reconciling the Elect to God and working all things pertaining to their everlasting good and salvation Q. What are the parts of it A. Three Deut. 18.15 Acts 13.22 Psa 110.4 Heb. 7.17 Psal 2.6 Dan. 2.44 Luke 1.33 Prophetical Priestly Kingly parts thereof Q. Why are they mentioned in this number and order A. There is a threefold reason of it in respect of Man in whom there is Ignorance Alienation from God Impotency to return healed by his Prophetical Priestly Kingly Office The applicatiō of salvation made known Procured Applied in his Prophetical Priestly Kingly Office The execution of this office He taught He suffered He entred into heaven in his Prophetical Priestly Kingly Office Q. What is the Prophetical part of his office A. It is that whereby the Lord Jesus Christ doth reveal to his people the whole counsel of God teaching of them to know the evil that they are faln into Heb. 3.1 Mal. 3.1 and all the good that God hath provided for them Q. How many parts are there of this Prophetical part of his office A. Two The external promulgation of the Gospel The effectual illumination of the heart Q. What is the Priestly part of his office A. That part of the mediatorly office in which he offered up himself a Sacrifice to God Col. 1.20.22 thereby fulfilling the Law taking away the sins of the Elect and procuring for them the application of the favor of God Q. How many parts are there of this Priestly part of his office A. Two The expiation of sin 1 Pet. 2.24 1 Pet. 3.18 Rom. 8.34 Heb. 7.25 Heb. 9.20 Heb. 7.25 Ro. 8.26 Rev. 8.3 4. The intercession of Christ for the Elect. Q. How doth he make intercession A. 1. By presenting his merit to the Father 2. By the application of it by his Word and Spirit 3. By making intercession in our hearts