Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	flesh_n	person_n	union_n	3,543	5	9.2603	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

as mingled with uncleannesse but as distinct absolutely from the flesh as being an other nature yea a participation of the Divine nature 2 Pet. 1.3.4 which though it make up one person yet is none at all of the old man nor of the old creation but it is that new Creation that new heart and that spirit of God which is bestowed upon us Ezek. 11.19 which yeeldeth no new habits in the flesh as if that were changed or renewed but is subsisting of it selfe that it is of power to manifest it selfe by acts of quickning and reviving and enabling this mortall flesh as the life of Iesus in it c. neither is it the sanctified person that hath any habit of grace in his flesh but the Lord Jesus dwelling in him doth put forth the bright beames of his glory in such vertues as do best fit the time and place in which he lives Rom. 8.9 2 Cor. 1.8 9. Here is his mysterie tending as much to the edification of the people as if he had read to them a Lecture of Arabick or cast dust in their eyes to make them see for first he denies sanctification to be by the spirit in ourselves then he grants it to be in our selves but not in the flesh then it is by the spirit as we understand it of his operations yet there are no new habits in the flesh as if that were changed at all but then that it doth quicken our mortall bodies and yet not as joyned with the flesh but absolutely distinct by it selfe it sendeth forth Acts as the life of Iesus in it wherin he utterly denyeth regeneration sanctification or any change of nature at all in the sanctified person who only is sanctified by the presence of Christ in him which hee calls his union with Christ but not by any reall work of the spirit in any faculty of the soule nor by any change at all wrought in the heart but it remaines as carnall and sensuall as it was before the spirits entrance a strange and monstrous peece of doctrin See the contrary in Mark 9.49 Iohn 3.8 Rom. 8.9 1 Cor. 6.11 1 Pet. 1.2 1 Thes 5.23 denying the very Articles of our Christian faith and one of the chiefest priviledges of a true Christian which is to be regenerate by the spirit of God affirming a man to bee sanctified without any grace or goodnesse but even as he was borne in puris naturalibus and in that state to have Christ living in him a pestilent and blasphemous opinion And that the Reader may see this to be his positive doctrin deliberately set down I think meet to lay before his eyes a short tract of this point made by him of purpose as it seemes to doctrinate his disciples withall wherin the marrow of this Seducers divinity is disclosed and it is this that followeth It s a thing to be considered what the new creature is A treatise of the old man and the new that new man that seed of God which is borne of the spirit it is not any renovation of the old man that which is borne of the flesh the fallen man for that 's from beneath this from above that 's from the earth this from heaven a new creation of nothing as in the creation of the world so that the inward or new man differ as much from the outward or old as the godly nature of Christ doth differ from his manly nature and both these natures together make but one person as in him this is the reason that he which is borne of God sinneth not nor can sin Note for it is a partaking of the godly nature and such are as perfect as ever they shall be although not in manifestation and yet the old man is as imperfect as ever it was for the new creature is not the mutation or change of the understanding from darknesse to light for then there should no darknesse remaine Sound reasoning à nen perfecto ad nihil nor a change of the will from crooked to streight for then should no perversenesse remaine nor any ordering of the same affections for so all disorder were put away nor yet a change of the memory for so were the memory without defect for this understanding will affections memory and the rest are gifts from heaven and must of necessity be perfect without any defect or superfluity for our first generation as borne of parents is totally fallen and cannot be recovered here but our regeneration is wholly perfect and can never be corrupted or sinne againe for take it in the parts what is repentance or faith or love or joy or any of the rest are they not the gifts of God and are not Gods gifts all perfect and without blemish But are they so in us These being distinct in our minds as the divine and humane natures of Christ in that one person we shall not impute * Yet David said I have sinned Psal 51. our sinnes to our selves nor yet our good so confusedly as in times past the flesh or old man shall have no glory of any good is done nor the spirit or new man any shame of the evill or sinne that the flesh commits it will nt only enable us to know our owne estates but the holy Scriptures and we shall see the vanity The best writers with vanity and folly in a ground of faith and folly of the most if not all writers who put all the work upon the change wrought in this flesh which can never bee changed So strange a piece of stuffe as I think need no further opening or confuting to them that have understanding but for such as are blinded with partiality I would propose but these few Quaeres to consider off and resolve by Scripture 1. Whether the Divine and humane natures of Christ be fit instances in this case seeing his divine nature contained the fulnesse of the God-head and his humane nature was perfect and without spot of sin Col. 2.9 1 Pet. 1.19 especially propounding it as he doth without exception or difference of nature or persons between him and us as if the case were in manner one and the resemblance in all things equall which may open a gap to many blasphemous errors about the union and the natures themselves 2. Whether the creation of the world of nothing be a resemblance in all things sutable as he also makes it to the work of regeneration seeing there was no praeexistent matter at all to work upon but the very substances were created here is matter praeexistent as the understanding will and affections only new qualities are created in them from what they had before by which meanes the same faculties are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weapons of righteousnesse to God Rom. 6.13 that were before only the weapons of unrighteousnesse to sinne and then are not the faculties themselves for substance sent new from heaven as he dreameth but only the old

of the favour of God and the pardon of sin against all the disputes of reason and the conscience together But to hasten 16. ASSERTION Christ is involved in every proverb of Salomon Explication THis Assertion as he saith needeth no explanation at all only to justifie the truth wee must take this Argument from him The wisdome or power of God is involved in every Proverb of Salomon Christ is that wisdome and power of God 1 Cor. 1.24 Ergo. Let the Reader here take notice that at the conference when this Assertion was discussed wee propounded this sense to him that as Christ was the wisdome of God so he might be said to be involved in the Proverbs of Salomon wherein his wisdome shineth But not as hee is a sacrifice for sinne in which sense he maintained it but that former he utterly rejected as not sufficient yet now hee makes it his owne and his only Argument to convince as he saith the Accuser These are the common tricks of this Seducer for had he rested on the former sense we had not at all differd Now the ground hee then layed was that to him give all the Prophets witnesse Acts 10.43 John 5.39 but Salomon was a Prophet Ergo he is involved in every Proverb of his which how well it followeth I need not shew to them that have understanding for neither do the Prophets in every part of their prophesies so mention Christ having many other historicall matters inserted for the time nor yet Salomon who though he speak of Christ in the 8. and 9. Chapters c yet not in every proverb of his if in any in that sense but of other morall matters and wholsome counsells necessary to bee knowne in their place Why then this man should produce such a position not knowne before I see not unlesse to perswade his followers of a greater insight he had in the Scriptures than other men being most vain-glorious and to carry the palme for a Preacher of Christ But it followes 17. ASSERTION The 15. Psal is only a description of Christ and the beatitudes Mat. 5. only belong to him and to no man that ever was or shall be because all men are vanitie Explication THe perfections he saith required in the 15 Psal and in all other Scriptures of like nature are not nor shall bee found in any man but by their union with Christ for that all men severd from Christ are vanity for proofe whereof he citeth Rom. 8.1 2. and 1 Cor. 1.30 this is his full explanation wherein hee hath also kept his custome of fraud and deceit as before for this sense was then propounded unto him that the 15. Psalme was a description not of unregenerate persons but of beleevers such as in the phrase of Scripture were stiled righteous men to whom the promises of life through Christ did appertaine There were witnesses enough of this but this hee utterly rejected with these words no man no man that ever was or would bee the like also he affirmed of Psa 119.1 and Matth. the 5th and now he comes and acquaints us that all our perfections are by our union with Christ and without him we are vanity which is his ground Is not this to dally with the word of God and to mock and abuse his servants the question being whether those descriptions belonged to any men in any sense which he denyed referring them only unto Christ which now hee seeks to shift off with an evasion But it is to be suspected that in all this he hath a further meaning than he is willing to disclose which is that Christ of whom he speaks is but the new Creature or new man in us who is endued with such perfections that he is able of himselfe to send forth bright beames of glory and to act such acts of grace in us as are proper to his nature in whom are all things perfect aswell faculties as gifts seeing he useth the same phrases as before of union and perfection and then is his sense most corrupt familisticall and abominable for which see what is written on the 11. Assertion It followes 18. ASSERTION The saying of Salomon Rejoyce in the wife of thy youth is not meant of a mans wife but of Christ because he can satisfie us at all times Explication THis is a branch of the former Assertion that Christ is involved in every Proverb of Salomon therefore in this place which he also calleth a Proverb though I suppose unfitly and explaines himselfe thus that no man in the spirits sense can rejoyce but by his joy in Christ and that hee alone can satisfie us c. wherin first he hath altered and perverted the meaning of the Scripture and the purpose of the holy Ghost which is dehorting men from strange women to direct them as a remedy to the love of their own He never cites nor regards any expositors and to delight in them which he turnes over into a mysticall meaning to Christ and so puts by the object intended Secondly to colour the matter he tells us of the ground of our spirituall rejoycing that it is only by our joy in Christ which is collaterall and nothing to the question because that in the exhortation naturall and conjugall affections seasoned with grace are required in the husband to his wife he is to love her Pro. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his wife and that with an entire affection delighting in her yea erring in her love as the Text is to which purpose is that of the Apostle Eph. 5.29.31 all intended to the same duty which to turne over only to a spirituall affection and that unto Christ is with familisticall allegories to abuse and not interpret the Scriptures yet thirdly to justifie his Assertion in comparing the wife unto Christ he alleadgeth that in Mal. 2.14 where the Covenant it selfe as he saith is called the wife of youth which how proper it is and pertinent to the matter I leave to the learned to judge for my part I conceive it to be directly opposite to this his opinion and his practise also in his dealing with his own wife which as I have heard was none of the best But for this worthlesse Assertion it had not at all beene mentioned but to shew his abuse of Scripture by his interpretations which is frequent with him as when hee also affirmed these words Out of his belly shall flow Rivers of living water Ioh. 7.38 to be taken out of those of Salomon Drink waters out of thine owne Cisterne Pro. 5.15 all which his followers take up with admiration wondring at the sublimity of the mans understanding but heare further 19. ASSERTION It is too great presumption for any Minister to undertake the exposition of any whole book in the Scriptures because he cannot shew how Christ is involved in every part Explication AS in warres besides the maine preparations there are usually appointed some succours and supplies to be in store if

often they do of the favour of God and salvation to come when there is no such matter belonging to them such was the perswasion of those Iewes that boasted themselves not only to be the seed of Abraham but the children of God when as our Saviour told them plainly That was lying let these beware then they were the children of the divell and proves it by their fruits Ioh. 8.44 by which fruits also it may be discerned in others for which cause also the Holy Ghost referres us to examination and tryall Examine your selves whether ye be in the faith prove your owne selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 13.5 alluding as it were to the touchstone and scales or to the symptomes of health and sicknesse in the body which needed not at all if a bare perswasion were enough being directed against such a supine and overly confidence as also is that of St. James in proving or shewing faith by workes Iam. 2.26 How dangerous a doctrin then hath this man broached in the Church by teaching men to rest only upon a bare perswasion of their beleeving without any further search or tryall withall taxing and bitterly censuring those Ministers that in their teaching urge and require any signes fruits or effects of faith and grace in all that professe themselves to be beleevers as he doth in this manner and in these very termes They tell them viz. the people that they must take heed they be not deceived for many are deceived with false faith for true and therefore they must look it be of the right * This is deridingly spoken kind and if it be then they tell them that these and these signes will follow a change of the life uprightnesse of heart and universall obedience to the commandements of God and such like else their faith is but a fancy c. pag. 29. It seemes then he was such a beleever himselfe Now what kind of faith according to this censure doth this man teach his disciples to relie upon but according to his owne words that without either change of life uprightnesse of heart or conscience of obedience to the will of God they may perswade themselves they are true beleevers and in the assured way of life and salvation which doctrine if it be not most opposite to the Gospel of Christ and most pernitious to the soules of men what is are there any carnall wretched people that will not easily swallow down this poyson surely if ever there were any Impostors in the Church this was one but let all beware how they follow him yet he goes on 8. ASSERTION Faith is the only signe of salvation Explication THis he thus explaineth that faith is the only infallible evidence to a beleevers own soule of his salvatiō which is all hee saith to it and that not very true for St. Iohn makes love an infallible signe and evidence to a mans own soule of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that we have passed from death to life because we love the brethren 1 Ioh. 3.14 which place was noted in the margin but he would not touch it and S. Paul makes the sanctification of the spirit and beleefe of the truth infallible evidences of election and salvation 2. Thes 2.13 but these things are utterly against his Gospell and profession both therefore he medles not with them 9. ASSERTION The new Creature is only faith in Christ Explication HIs explanation is that the new Creature is only the true beleever in Christ as if the subject and the habit the beleever and his faith were all one and the very same thing by such explanations a man may say any thing which I wish his disciples to observe that they may see what gudgions they swallow from this new Apollo with his riddles 10. ASSERTION Regeneration is not to bee tryed by any other fruits effects or signes but only by faith wherin it consisteth Explication HErein he quarrells first at the citing of the words as his Gospel grounds next that they are changed from wherby it is attained to wherein it consists which are nothing else but shifts and cavills for the words are expressed under his owne hand and agree with his former Assertion that the new creature is only faith in Christ and that faith is not to be tryed by signes or effects which is the substance of what he here delivereth and in his explanation he thus dischargeth himselfe that Regeneration hath no infallible tryall for a mans owne assurance but only by the truth of his faith this is his meaning and this not very sound for is not every saving grace every effectuall work of the holy spirit 1 Iohn 4.7 Gal. 5.22 23 24. every fruit of sanctification proceeding from the word and spirit converting the heart a signe of regeneration aswell as faith and wherby the tryall may be made aswell as by it instance was given in the grace of love but he would not see it especially seeing he will admit no signes nor effects in the tryall of faith but the bare perswasion for after this way if a man be strongly perswaded that he is regenerate though there be no signes fruits or effects to shew it yet he must rest upon the perswasion that it is so howsoever because he is so perswaded but why is he so perswaded he cannot tell neither is he to inquire after it either in respect of his faith or his regeneration by this way Ministers might save all their labour in teaching the people and only bid them beleeve they are in Christ and then they are regenerate all under one but make no tryall of either of them that 's needlesse their perswasion is sufficient for both How unlike is this Seducers doctrin yea how contrary to the Doctrine and Gospell of our Lord Iesus Christ wherein are so many exhortations to duties so many cautions and pressing admonitions to search and try Mat. 6.1 Mat. 7.13 Rom. 8.9 2 Cor. 13.5 Heb. 3.12 Heb. 12.15 Rev. 3.23 to prove and examine our affections and actions our faith and our fruits yea our very persons and spirits lest we deceive our selves with false imaginations of our own or the illusions of our common enemy the rest of his discourse is answered in the seventh Assertion then to proceed 11. ASSERTION Sanctification is not by the spirit in our selves but only in Christ shewed in acts and not in the habits of grace Explication THis whole assertion he acknowledgeth to be his own without any exception wherein according to his words he denyeth sanctification by the spirit of God and all habits of grace but in what mysticall sense and in what construction his explanation will declare which is thus Sanctification is not in our selves that is in the flesh but only as we are in union with Christ and by the spirit only as we understand it of its operations by mortification or quickning these our mortall bodies yet not so in us