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	suffering_n	3,220	5	9.4553	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02484	Hebdomada magna, or The great weeke of Christs passion. Handled by way of exposition upon the fourth article of the Apostles Creed: He suffered under Pontius Pilate; was crucified, dead, buried. / By John Crompe, Master of Arts of C.C.C. in Cambridge, and vicar of Thornham in Kent. First preached in his parish church, and now enlarged as here followes for more publike use.	Crompe, John.	1641 (1641)	Wing C7027B; ESTC R175851	123,646	146

this present tract that He was the second Person of the sacred Trinity that tooke our nature upon him and in it suffered all these things under Pontius Pilate for our sakes why here may arise the greatest difficulty and doubt of all the rest whether He could also dye Whether He that is God of God yea very God of very God of the same substance with the Father and therefore equall to him as touching his god-head by whom also were all things made that were made and so is Lord likewise both of life and death whether this so great so good a person could be subject unto death himselfe because our Creed tels us not onely that He suffered under Pontius Pilate was crucified but that he dyed too which to our naturall reason and humane capacities seemes I must confesse to have two absurdities if not impossibilities in it at the least The one that Christ should dye being without sinne seeing death is the wages onely of sinne as you have heard already out of the Apostle Rom. 6.23 The other that he could being the Sonne of God For the salving and solving of which latter doubt the former being sufficiently cleared before we must know that God in the person of Christ might dye though the God-head could not For being a mixt person consisting of two natures as of God-head and Manhood in one and the same subject the one passible and mortall and the other impassible and immortall that which was humane and passible might suffer and dye Citra ullam divinitatis injuriam ac detrimentum without any detriment or injury to the other Ser. 64. in Evang. Ioh. So that as Saint Austin saith Mortuus est filius dei sed secundum carnem mortuus non secundum verbum quod caro factum est The Sonne of God is indeed dead but it is onely in his flesh which he tooke from us not as he is the word of God which tooke our flesh and thereby dwelleth in us but in that he dyed De nostro mortuus est it is onely in what he had from us as in that we live de ipsius vivimus it is alone by that life which we receive from him Nec potuit mori de suo nec vivere de nostro So that as he could not dye in his owne nature so he could not but dye in ours unlesse he would still have been obnoxious and lyable to the accusation of the Devill and all other adversaries of not taking really and truly our humane dying nature upon him And therefore as in the birth of Christ humility was assumed by Majesty weaknesse and infirmity by power and mortality by eternity that so a perfect mediatour might be found to reconcile God and his sinneful creatures together so for the finall finishing of the sayd reconciliation and atonement and for the paying of our nature his due by death the inviolable and impassible nature of God is likewise united to our nature that is passible that so the said Mediatour may become able to performe all things requisite for our redemption by suffering and dying in our nature although otherwise he could neither suffer nor dye in his owne And not onely able to doe it but truely active also in the doing of it Compend Theol. p. ● c. 42. For passibilitas ad satisfaciendum vel merendum non sufficit sine passione in Actu as Aquinas speakes Passibility or a power to suffer is not sufficient to merit at Gods hands or make satisfaction for our sinnes without actuall suffering indeed No man being reckoned or accounted either good or evill by his ability alone to doe such and such things but onely because he hath or doth actuate and performe them Nec laus aut vituperium debentur potentiae sed actui as he goes on so that praise or dispraise is not properly due to powers but only to Acts. In regard whereof Christ tooke unto himselfe Non solum passibilitatem nostram ut nos salvaret not onely our passibility and power to suffer or dye but that he might perfect and accomplish our redemption to the full and stop the mouth of all accusers whatsoever whether wicked men or evill Angels he did truly and indeed both suffer and dye undergoing all things for us which by reason of our forefathers fall we should have undergone our selves the chiefe whereof is death ad quam omnes aliae passiones humanae ordinantur sicut ad ultimum unto which all other humane passions doe tend and are directed as to their last end Thus far Aquinas And thus you see beloved how Christ the Sonne of God consisting of two distinct natures aswell divine as humane should and could might and did suffer and dye Salva tamen proprietate utriusque naturae The property and propriety of each nature notwithstanding being stil preserved and reserved to it selfe intire As for instance by the vertue and power of his divine nature he caused the souldiers and band of men which came to apprehend and take him to goe backwards and fall to the ground whereas in the weakenes of his humane nature he was afterwards apprehended bound imprisoned carryed before severall Judges scourged spit upon derided buffered and at last condemned as guilty Againe by the vertue and power of his divine nature he converted day into night at the time of his passion and caused all the elements to tremble and shake for dread and yet in the weaknesse of his humane nature his hands were fastened with nayles unto the wood of the Crosse and his whole body stretched out upon it By the vertue and power of his divine nature he opened againe the gates of Paradise to the good theefe And in the weaknesse and imbecillity of his humane nature in the greatest depth and hurle of all his troubles he cryes out unto his Father My God my God why hast thou forsaken me By the vertue and in the power of his divine nature he offered up prayers and supplications with strong cryings and teares unto him that was able to save him from death and was also heard in that which he feared as the Apostle speakes Heb. 5.7 whereas in the infirmity and weaknesse of his humane nature hee yeelded up his spirit with commendations of it into his Fathers hands and gave up the ghost In all which passages of his Passion then yee see his divinity was never totally eclipst but still sends forth some beames of his might and majesty even in the midst of his greatest weaknesse and infirmity and all to let us see and know that though his manhood suffer and dye yet is his God-head still perfect and intire And therefore though wee heare much and often of the death of Christ the Sonne of God yet let us not be offended nor troubled at it considering the admirable efficacie of it In being as full of horrour and terrour to the wicked so of comfort and consolation to the godly So that in nothing is that saying

of Sampson he lost his former unconquerable strength so that he might be held with cordes and bound with withes so when the sinne of Adam whereby he swarved from the will and deviated from the wayes of God came once upon the head of Christ Teneri potuit ligari His enemies had power to hold and binde him so that he may complaine as in the Prophet He hath hedged me about so that I cannot get out and he hath made my chayne heavy Lament 3.70 The false hands and the foule fingers of the first Adam were lift up after a theevish manner wrongfully to take and cause the mouth to taste of Gods forbidden fruit without the good leave and liking of him the lawfull owner which gave occasion to our second Adam willingly and readily to permit and suffer his holy and righteous hands to be bound as a Theefe that so he might make full satisfaction for that so foule transgression of the first and loosen the hands of him and his posterity in which by reason of the former offence they were fast tyed and bound before according to that of the Poet Adae primi vincla se quatiunt Adam novum cum nexus ambiunt That is The first Adams bands begin to loose When to the second they knit the noose c. Sed proh regem vinctum pro furum seelere What a thing is this nay what a strange thing to see the King bound for the Theeves offence strange indeed but that we are taught and told that the love of Christ does stranger things for the love of us then this and all that he might draw sinfull mankinde to the love of him againe as one saith Ligari voluit pro nobis ut nos sibi alligaret vinculis charitatis He would be bound for us that so he might binde us unto himselfe in the chaynes of charity yea as the holy Scripture saith In funiculis Adam traham eos in vinculis charitatis I drew them with the cordes of a man and in the bands of love Hosea 11.4 To draw then towards an end of this point Tu vinciris ut vinctos liberes Vincla mea tu fers in manibus Tuis rogo me liges funibus Since thou art bound the bond to free And that my chaynes are borne by thee With these thy cordes Lord tye thou me Yea knit not onely me but all thy whole Church so fast unto thy selfe in thy faith and feare and love unfeigned that neither height above nor depth beneath nor death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor any other creature as Saint Paul saith be able to make a separation or to dissolve the union And let these thy cords and chaynes so farre loosen the bands of mine and of all our sinnes as that they may never rise up against us to condemne us either in this world or that which is to come Yea so strengthen us with thy heavenly grace and powerfull assistance of thy holy Spirit that we doe not conspire with these thine enemies to binde thee againe our selves by resisting of thy gratious motions and most holy instincts or disobeying of thy will in any thing but enable us in all things to doe as we say when we pray as thou hast taught us Lord let thy will be done in Earth as it is in Heaven Da quod jubes jube quid vis Enable us to performe and then command what thou wilt Draw us with these the everlasting chaynes and cords of thy love and then wee will runne after thee in the savour of these thy sweet oyntments and perfumes as thy Spouse professeth on our behalfe to doe Cant. 1.3 4. And once more let us pray in our mother tongue I meane our mothers the Churches language Thou O gratious Father whose nature and property is ever to have mercy and to forgive receive our humble petitions and though we be tyed and bound with the chayne of our sinnes yet let the pitifulnesse of thy great mercy loose us by the meanes and merit of these bonds and chaynes and other the sufferings of our blessed Saviour and for the farther honour of him the said Jesus Christ our Mediator and Redeemer Amen And this sufficeth to have beene spoken of the apprehension and binding of Christ as the first part and parcell of those corporall indignities which for our sakes He suffered under Pontius Pilate In the next place he is carried to the seate of Judgement and before an whole Bench and Court of Judges which are foure in number two spirituall and two temporall All wicked and very unjust as by the sequell of this discourse it will plainly and manifestly appeare especially the two spirituall ones Annas and Cai●phas which were so farre from upright Judges in this cause as that they were indeed most violent and partiall adversaries malitiously affected towards him that was here brought before them to bee judged according to the Law For who ever heard before that Judges did act the parts either of pleaders or accusers or went about to enquire for false witnesses and suborne them to come in against a prisoner at the Barre or one that stood before them to answer for his life as these Judges did For Saint Matthew and Saint Marke both tell us that aswell the chiefe Priests and Elders as the rest of the Counsell sought for false witnesses to put him to death Matth. 26.59 and Marke 14.55 whereby it appeares that they were very enemies unto him upon whose life they meant to sit as Judges which was a most wicked and unlawfull act in them and such as made Saint Chrysostome upon a like occasion to refuse to stand to Eccl. Hist lib. 8. c. 17. saying Se nolle temerarium aliquid subire manifestos inimicos ferre judices as Sozomen relates That he would not abide by any judgement or censure that should be given by his enemies And it is an ordinary and usuall practise in the Courts of Justice amongst our selves for a prisoner if he know or but suspect any of the Jury to be his enemies to challenge them and they shall be put by from passing upon his life or cause And in some cases if a man doubt of the integrity or uprightnesse of any Court whether Spirituall or Temporall he may remove his action and cry with Saint Paul Appello Caesarem I appeale unto Caesar or some higher Bench whereas our Saviour ye see here does none of these things but is content to let them take their course against him though his own innocency be never so eminent and evident and their injustice and iniquity never so great But indeed the truth is these were the supreamest Courts of that place and time in which his cause was to be tryed aswell Ecclesiasticall as Imperiall of Caesar as the Synagogue so that from these except to the Throne of Heaven there lay no appeale Now if this be not a great degree of suffering