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	unite_v	6,435	5	9.4739	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32799	An account given to the Parliament by the ministers sent by them to Oxford in which you have the most remarkable passages which have fallen out in the six moneths service there ... particulary ... two conferences in which the ministers ... have suffered by reproaches and falshoods in print and otherwise : the chief points insisted on in those conferences are 1. whether private men may lawfully preach, 2. whether the ministers of the Church of England were antichristian ... 3. and lastly divers of Mr. Erbury's dangerous errours. ...	Cheynell, Francis, 1608-1665.	1647 (1647)	Wing C3806A; ESTC R28557	41,873	55

same measure though not in the same manifestation as it dwelt in Christ whilest hee was here below in the flesh For the proofe of this damnable doctrine he alledged as we are informed these places of Scripture 1 Sam. 16. 13. compared with Heb. 2. 11 12. and Psalme 22. 22. Coloss. 1. 27. Coloss. 2. 9 10. John 17. 21 22 23 24. Ephes. 3. from v. 14. to the 19. 1 Cor. 12. 12. 2 Pet. 1. 4. Zach. 12. 8. Mark the Scripture doth not only say we shall bex one with God as Christ is but it sayth more we shall be as God But sayth he it will be objected That God hath anointed Christ above his fellows Heb. 1. 9. I answer sayth he this place is meant of being anointed with the Godhead but be it known to you Christ hath no more of the Godhead then we have and therefore is not anointed in greater measure then we are but onely in a greater manifestation and if we beleeve this we shall doe greater works then ever Christ did that Text then Heb. 1. 9. is meant only of the manifestation of the Godhead For as the soule is as much in the little finger as in the head so is there as much of the Godhead in the least member of Christ as there is in Christ himselfe I do sayth Master Earbury remember another Text that is urged by some to overthrow the doctrine which I have delivered which you may read in the third Chapter of John v. 34. 35. but the objection being specially grounded upon the 34 verse may be answered out of the 35 verse for sayth Master Earbury whatever God hath given to the Son he hath given to the Saints and if the Saints saw this they would never ask any thing any more of God because all things are given to the Saints and God loves the Saints as he loves the Son John 17. 23. True it is that all Kingdoms Countries and people arex given to Christ Psalme 2. 7 8. but it is as true that they are given to the Saints Revel. 2. 26 27. whatsoever the Son hath received of the Father the Saints have received likewise they have received the same power the same glory but they do not see it Nay whatsoever is spoken of the Son is spoken of the Saints for the Saints are the Son and this is manifest sayth Mr. Earbury and then produced two places of Scripture to prove it Revel. 3. 9. Revel. 21. 7. Wee are now heirs of all things as the Son is and we shal know it and men shal know it and come and worship at our feet therefore let this be the ground of our Faith and Hope for Christ is not shut up in Heaven but Christ is in us the hope of glory Master Earbury doth as you see positively deliver these blasphemous errours and yet when he was admonished by one of our brethren hee sayd hee did not deliver any thing dogmatically for hee did only enquire into the Truth of things as one that was to seek To which it was replyed that First hee did urge Scripture to prove his opinion Secondly that hee sayd his Exposition was manifest Thirdly that he pressed the people to receive his Exposition to build their hope upon his interpretation and to believe the Scriptures in his sense Fourthly to encourage them to receive his interpretation hee assured them that if they would believe his doctrine they should do greater things then ever Christ did and men should come and worship at their feet Fiftly hee was advised to deliver practicall points to the people and not to teach any thing for truth concerning which hee was not fully perswaded in his own minde Sixtly our brother desired him to enquire of those who were able to resolve him in those things of which hee doubted and not to enquire of a company of unsetled people for by that means he might bring them also to doubt of most of the principles of the Christian faith Moreover upon the eleventh of December Master Earbury took upon him to prophecy of greater shakings yet in England and Scotland as well as Ireland In Scotland sayth Mr. Earbury they think to preserve themselves but you shall see and they will feel greater shakings yet even mighty Earth-quakes but if the Lord teach you this doctrine which I have now delivered it will keep up your spirits Remember that it is not only God that gives you strength but God is your strength and you shall walk upon God himself as upon high places believe it wee are filled with the same Godhead with the same glory that Christ is and wee are one with the Father as hee is These Notes were communicated to one of our company by a Captain whereupon one of our brethren preached just the contrary doctrine and proved that it was a fundamentall Article of the Christian Religion because Christ hath built his Church upon this fundamentall confession or acknowledgement as upon an immoveable Rock Matth. 16. 16 17 18. Simon Peter said Thou art Christ the son of the living God and what said Christ upon this Rock will I build my Church This is the great Article so often disputed and cleered in primitive times by the Apostles for the conversion of Jews Gentiles That Jesus Christ who took our nature of the blessed Virgin is the true Messiah the son of the living God God equall with his Father nay the same God though not the same person with his Father God by nature and yet Man by nature perfect God and perfect Man both natures the divine and humane being inseparably united in the person of the son of God the second person of the glorious Trinity This truth was made evident by the whole series of the book of the Acts of the Apostles and therefore it 's not sufficient for us to acknowledge that Christ is in some sense God and Man but we must believe this truth as it is revealed and declared in the Scriptures because the Scriptures are the doctrinall foundation and Christ the personall foundation Wee are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Ephes. 2. 20. yee must walk sayth the Apostle as yee have received and be built up in Christ and established in the faith as you have been taught Coloss. 2. 6 7. Divers of Master Earbury his Auditory were startled with this Sermon two of them came to Mr. Cheynell and told him that he had delivered Doctrine contrary to what they had been taught by a very pretious man Mr. Erbury Mr. Cheynell told them they were to examine which of those contrary Doctrines was agreeable to the scriptures For he that preacheth contrary to M. Erbury his opinion is not to be condemned if Mr. Earbury his opinion be contrary to the word of God whereupon they desired Mr. Cheynell to give M. Erbury a meeting that the point in controversie might be fully discussed in the presence of them

Christ in the Father To this exposition there were these exceptions taken by our brother 1. Christ had the fulnesse of the Godhead before his ascension and therefore Christ did not ascend that he might receive the fulnesse of the Godhead 2. If the Godhead were imparted to any Saint that Saint would be as Christ is truly God 3. The Saints are not in the Father as Christ is in the Father for the divine Persons are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are in one another because they have one and the same infinite essence they are all three one and the same God 4. The Father is not the Godhead because the Father if we speak properly is the first Person the Godhead is the nature of all three Persons His next Argument was taken from John 14. 12. The Saints have a greater power then ever Christ had for every one that believes in Christ may doe greater works then ever Christ did Our brother answered that the speech was limited they should doe greater works then these that is greater then the miracles which Christs speech referred to and therefore Master Earbury did ill to interpret the Text as if the words were to be simply and universally taken when it is evident that they are to be restrained quoad materiam subiectam for Christ did satisfie the justice of God for the sins of all the elect which no Saint could ever have done M. Earbury was asked whether he would acknowledge that Christ satisfied Gods justice for the sins of all the elect but he would not answer yea or no but said that M. Cheynell endeavoured to intrap him M. Earbury said that the Apostles gaue the Holy Ghost which was a greater work then ever Christ did M. Cheynell desired him to prove that the Apostles gave the Holy Ghost as Christ did by their owne immediate power or prove that Christ did not give the Holy Ghost M. Earbury replyed that Christ did not give the Holy Ghost before his ascension and so retreated to his first hold as if Christ had ascended that he might receive such a fulnesse of the Godhead as did enable him to give the Holy Ghost Our brother desired them who were accquainted with the Socinian controversies to observe that M. Earbury had not his revelation from Heauen but Poland and desired M. Earbury to consider that Christ satisfied for the sins of the elect before his Ascension M. Earbury his next proof was taken from John 14. 20. 21. Joh. 17. 5. 21. 22. from whence he collected that the same fulness of the Godhead was given to the Saints wch was givē to Christ for the Saints have the same glory because they are one with Christ perfectly one with him as the Father is one with him therefore the fulnesse of the Godhead dwels in them The same glory which Christ asks for in the 5 verse he gives to the Saints verse 22. of the 17 of John there is the same union between Christ and the Saints which is between Christ and this Father verse 21. 23. the same love verse 23. I say the same love saith M. Earbury speake in as high a measure as you will I will prove the same measure nay there is a higher measure of love expressed to the Saints then to Christ though in a mystery there is the same love and the same union that is an union of love Many answers were given to this Argument which need not be repeated To that concerning union with Christ it was answered to this effect That the union betweene Christ and the Saints is either a mysticall union by faith or a morall union by love or a glorious union by a beatificall fruition And because M. Earbury pressed the word as one with the Father as Christ is one our brother answered that there was a received distinction among Divines sicut veritatis sicut aequalitatis sicut similitudinis As doth sometimes note onely the truth of a thing and so the union between Christ and the Saints is a true union a reall though a mysticall and spirituall union 2. As notes no equality in that place of John though it may note a similitude so the proportion and distance be observed betweene creatures and their Creator Finally M. Cheynell told him that the interpretation smelt too strong of Poland when he intimated that there was only an union of love between the Father and Christ for there is also an union of nature but there is not an union of nature between God and the Saints the saints are joyned to Christ by faith and are therefore one spirit with him 1 Cor. 6. 17. but they are not one God with him Then M. Earbury insisted very long upon Coloss. 2. because that Chapter doth explain the mystery of God even the Father and of Christ verse 2. though the Spirit that is the power of God as we said before even Christ who is the wisdome of God and the power of God doth manifest himself Joh. 14. 21. The Father is the eternall God God in himself and of himselfe greater then all and highest of all the Father is the Godhead and he fils the man Christ with all the fulnesse of the Godhead Coloss. 2. 9. For Christ hath all given to him as the Saints have and as there is the fullnesse of the Godhead in Christ so is there also in the Saints For they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} verse 10. which is rendred compleat now the Saints are not compleat till they are filled with all the fulnesse of God Ephes. 3. 19. filled with love for God is love and that love wherewith we are filled is God filled with Christ the wisdome of God and with the spirit the power of God with those three that are in Heaven this is the mystery and it is incomprehensible for the love of God to Christ and the Saints is Incomprehensible We fear that you would be tired out if all that was objected against this exposition should be related but it must be observed first that when M. Earbury speaks of God he saith God even the Father and when he mentions the Father he saith the Father is God himselfe the eternall God c. whereby he doth intimate that Christ is not God of himself the eternall God equall to his Father Our brother therefore took exceptions against these expressions because they seemed not to drop from M. Earbury but to be affected since they were so often repeated M. Cheynell offered to prove that Christ is God by nature God of himselfe equall to his Father M. Earbury replied dear Sir you are not to dispute but to answer what I object whereas indeed M. Earbury was to have been respondent and did make a Speech instead of a Supposition for the explication of his Thesis and therefore M. Cheynell should have had free liberty to have disputed and M. Earbury was engaged to answer his arguments