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nature_n divine_a humane_a suffering_n 3,220 5 9.4553 5 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A69075 Christian religion: substantially, methodicalli[e,] [pla]inlie, and profitablie treatised Cartwright, Thomas, 1535-1603. 1611 (1611) STC 4707.5; ESTC S118584 158,929 324

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the father and another of the holy Ghost but he is therefore called the sonne of the most highest for that none could be so conceiued by the holy Ghost but he that is the naturall son of God How is he said to be conceiued by the holy Ghost Because the holy Ghost by his incomprehensible power wrought his conception supernaturally which fathers doe naturally in the begetting of their children not that any of the substance of the holy Ghost which is indiuisible came into the wombe of the Virgin Why is he said to be in the beginning Not because he began then to bee but that then he was and therefore is from eternities So much of his Diuinitie What are wee to consider in his manhood That the Diuine nature tooke to himselfe a body and reasonable soule VVhy did hee not take the nature of Angels vpon him Because hee had no meaning to saue the Angels that fell Heb. 2. for that they had committed the sin against the holy Ghost in falling malitiously into rebellion against God without tentation Are not the elect Angels any way benefited by the humanity of Christ Properly his humanity reacheth onely to sinfull mankind for if he had ment to haue benefited Angels otherwise then confirming them by taking another nature he would haue taken their nature vpon him How is that then Ephes 2. to be vnderstood He reconciled things in heauen It is vnderstood of the Saints then in heauen and not any way of the Angels although in Christ the Angels bee elected and by him confirmed so that they shall stand for euermore Did hee not passe through the Virgin Mary as some affirme as saffron out of a bagge or water through a conduit God forbid for he was made of the seed of Dauid and was a plant of the seed of Iesse for he tooke humane nature of the Virgin How is that shewed For that he saith the word was made flesh flesh being taken for the whole man both body and soule Was not the Godhead instead of the soule vnto him No for our soules must haue perished euerlastingly except the soule of our Sauiour Christ had satisfied for them Was not the Godhead turned into flesh seeing it is said he was made flesh Rom. 8. Galat. 3. In no wise no more then hee was turned into sin or into a curse because it is said hee was made sinne and made a curse for vs. VVas this vnion of the body and soule with the Godhead by assuming of the manhood vnto the Godhead or by infusing of the Godhead into the manhood By assuming and taking of the manhood to the Godhead for otherwise there should be two sonnes one of the holy Virgin Marie and another of God then consequently also two persons If the Godhead be not changed into the manhood is it not at least mingled with the manhood Nothing lesse for then he should be neither God nor man for things mingled together cannot retaine the name of one of the simples As honie and oyle being mingled together cannot bee called honie or oyle Secondly the properties of the Godhead cannot agree to the properties of the manhood nor the properties of the manhood to the Godhead for as the Godhead cannot thirst no more can the manhood bee in all or many places at once But was not this performed after his resurrection that the glorie of the Godhead then more plentifully communicated with the manhood swallowed vp the truth thereof as a whole sea one drop of oyle No for these two natures continued still distinct in substance properties and actions and still remained one and the same Christ VVhy tooke he our nature vpon him Because the iustice of God could no otherwise be satisfied then by our nature which had committed the sin and for that he could not suffer in his Godhead Is there no vse of the Godhead of Christ in his suffering Yes it was necessarie hee should bee God that should suffer that he might be able to ouercome the infinite sufferings due to vs. Hitherto of the natures of our Sauiour diuine and humane What is to be considered in the coniunction of these two natures That these two natures vnseparablie ioyned together in the first moment the holy Virgin conceiued made but one person a mysterie that no Angel much lesse man is able to comprehend VVhy so For that the manhood of our Sauiour Christ is personally vnited to the Godhead whereas the Angels of much greater glory then men are not able to abide the presence of God VVhat is the vse of this coniunction of two natures into one person That by the vnity of persons in both natures the obedience of Christ performed in the manhood might be of infinite merit as being the obedience of God VVhat further fruit haue we by this coniunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of some thing that his mind and vnderstanding can in some sort reach vnto considering God in the second person in the Trinitie which hath taken our nature whereby God is reuealed in the flesh he hath whereupon to stay his mind How did then the Iewes before his comming which could not doe so Gen. 18.1.2 19.1.2 They might propose to themselues the second person that should take our nature and the same also that had appeared sundrie times in the shape of a man albeit our priuiledge is greater then theirs as they that behold him as he is whereas they did behold him as he should be IOH. chap. 14. vers 6. 6 Iesus said vnto him I am the Way and the Truth and the Life No man commeth vnto the Father but by me Hitherto of the person of our Sauiour Christ VVhat is his office He is the onely mediator betweene God and vs for our reconciliation vnto him What is his office of mediation It is his calling to the workes of reconciling men vnto God What consider you in this office First his calling then his faithfull discharge of it Esa 42.1.2 c. Who called him God What learne you from thence There ariseth thereby great comfort vnto vs in that he thrust not himselfe in but came by the will of God and his appointment thereby we are more assured of the good will of God to saue vs seeing he hath called his sonne vnto it and that he will accept of all that he shall doe for vs as that which himselfe hath ordained What learne you from his faithfulnes That he hath left nothing vndone Heb. 3. of things that belong to our reconciliation in which respect hee is compared to Moses faithfull in all the house of God What names are giuen him in regard of this office of mediation The name of Christ which was common to all those that represented any part of the office of a Mediatorship What doth the name of Christ signifie Anointed What was