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	person_n	personal_a	4,224	5	9.5510	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78222	Apodeixis tou antiteichismatos. Or, a tryall of the counter-scarfe, made 1642. In answer to a scandalous pamphlet, intituled, A treatise against superstitious Iesu-worship: written by Mascall Giles, Vicar of Ditchling in Sussex. Wherein are discovered his sophismes: and the holy mother our church is cleered of all the slanders which hee hath laid on her. By the author of the Antiteichisma.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B997; Thomason E87_13; ESTC R209874	118,628	143

thing both rationall and irrationall without exception of any For it seemes to me that the Kingdome of Christ set forth in this Text is not onely his Kingdome of Mediatorship but also his naturall Kingdome which from all Eternity he enjoyed with his Father to which Kingdome he is advanced to by his Father according to his humane nature and this seemes to agree with many paraled Scriptures as 1. with Iob. 17.4.5 where Christ prayeth after this manner I have glorified thee on earth I have finished the worke that thou gavest me to doe And now O Father glorifie me with thine owne selfe with that glory which I had with thee before the world was 2. It is proved from Heb. 1.2 God hath in these last dayes spoken unto us by his Son whom he hath made heire of all things by whom also he made the worlds that is God hath advanced his Son according to his humane nature to be partaker of the Glory of his Divine nature who made the worlds and all things therein now to be inheritour of all things Therefore saith Mr. Calvin on that place Hic honor jure debetur c. Calvin o● Heb. 1. This honour is rightly due to the Son of God that he should have power over all things because by him all things were made 3. It is confirmed from that paralell place of Col. 1.15.16 4. It is evident from 1 Cor. 15.27 where God having excepted himselfe that did put all things under Christs feet it is plaine hath excepted nothing but himselfe 5. It is manifest from Heb. 2 6 7.8 in which place the Apostle apply's the eight Psalme to Christ where is specified the subjection of irrationall creatures yea the Apostle saith expressely there that God having put all things under Christs feet hath excepted nothing that is not put under him 6. Seeing that it is manifest that this Text of Phil. 2.9.10 shall not be perfectly fulfilled till the day of judgement we shall find that other things besides rationall creatures shall bee subject at that day to Christ for the Apostle shewes 1 Cor. 15.26 that he shall destroy the last enemy which is death and Rev. 20.13 The Sea shall give up the dead which are in her and death and hell shall yeeld up the dead which are in them 7. It may appeare from Rev. 5.13 a place correspondent in phrase and sense to Phil. 2.9.10 where the Holy Ghost having spoken before of all rationall creatures how they praised Christ speakes there of irrationall both sensitive and insensitive and refers them to every creature in heaven in earth and under the earth and in the Sea which creatures groaning now and travelling in paine for the sin of man do long for the day of redemption at which time they shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God and now in their kind they praise and glorifie Christ in hope of it but at that day shall their fullest praise and subjection be So that it seemes to me that no creature or thing is excepted but that all must bow to Christ yea indeed the Text of Phil. 2.9 seemes to me plainly to infer it for the Apostle speaking of all knees of things in every part of the whole universe as Heaven Earth and under the earth seemes to except nothing from bowing to Christ On Phil. 2.9.10 And this appeares to be the judgement of Mr Calvin Omnia à coelis c. God hath subjected all things from heaven to hell to the rule and dominion of Christ And of this opinion are plainly Origen and Hierome as Bishop Babington cites them In his Worke Pag. 245. 246. and thus judgeth Mr. Edward Gurnaie in his Vindication of the Second Commandement Pag. 72. Answer Here you shew an Aesculapian temper though you have read much yet your great Reading will submit to better but your Mercuriall wit hath mangonized a Gigantean fury with an humble hue For by whom you pretend to be guided you looke on with a sinister eye and oppose them with all your might Let me premise that by Names in your first line must be understood every Name under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above V. 9. or else the question is changed This done your argument stands thus The Kingdome of Christ in this Text is not onely of Mediatourship but naturall also Therefore every Name must be referd to all creatures without exception The antecedent is false For though they seclude not one the other as opposita yet when the Oecumenicall is spok●n of the essentiall is not intended For th● Naturall is Christ● 〈◊〉 Son of God the personall his secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●y dispensation onely as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man This the Apostle minds and the administration of this here and hereafter This is it at the three paralell places Isa 45.23 Rom. 14.11 Phil. 2.10 as the ancient and moderne Divines heeding the context have necessarily inferd See my Antit Tract 6. pag. 53. c. The Texts are very quiet among themselves if you could permit them their senses They doe not all which you have cited speake of the Naturall Kingdome onely But if they did may not Phil. 2.10 be understood of the Personall Doth not the Apostle here say that every knee and every tongue shall confesse that Iesus is Lord or made Heire of all things as to the Hebrewes he writeth Heb. 1.2 How made He ever was Heire and never not Heire as the Sonne of God Made then he was gratia dispensationis and by the Vnion as God and Man As then the Church is in the Common-weale yet is not the Common-weale so here this Personall Kingdome is within the Naturall yet not the Naturall and as in the one so in the other what is spoken of the one is not of the other Your forcing of severall Texts to force on this Text the sense of the Naturall Kingdome makes me feare you are enclining to Eutychisme Not distinguishing how Christ hath any thing in a singular manner you apprehend all things his by nature onely and according to humane nature also in your first and second proofe Indeed Christ-man hath the essentiall Kingdome but not as man for then every man should have it also and where were subjection then Though therefore whatsoever is in or of one or the other Nature may be spoken of the whole person yet not otherwise then limitate according to that nature whose proprietie it is Christ-man hath the essentiall glory according to his Divine nature not according to the humane the humane nature receives of the Divine by grace in fruition not by reall participation There is no more proved at Ioh. 17. Heb. 1.2 nor more in the subsequent citations then that the Sonne of God having taken upon him in our nature a personall Kingdome holds still his naturall And so much doth M. Calvin Calvin in Heb. whom you urge say