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
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

vnion The personall vnion of the two natures in Christ is such a coupling of them as they might be one person 1. Tim. 3.16 Coloss 2.9 Gal. 4.4 Heb. 2.16 In this personall vnion both the distinction of the two natures is to be considered and also the effectes of the vnion In the personall vnion the natures remaine distinct and not confused whether we respect their essence or the properties or operations Rom. 1.3.4 and 9.5 1. Tim. 9.16 Heb. 9.14 1. Pet. 3.18 and 4.1 As therefore in that one person of Christ there be two natures so there is a double minde or vnderstanding a double will working wisedome strength power vertue and so forth The one heauenly and not created the other humane and created Luke 2.52 Mar. 11.13 and 13.32 1. Iohn 2.1.17 Iohn 2.25 and 6.64 and 5.20 Heb. 1.9 Iohn 1.33 and 4.6 Heb. 1.3 Iohn 2.19 and 10.18 And each of the natures retaineth and keepeth his owne essentiall properties neither doth it communicate them to the other nature and that for two causes the first is least the natures should be mingled and confounded the other that there might foreuer remaine a difference betweene the natures Luke 24.39 For he that confoundeth the properties D. Luther confoundeth the natures and he that taketh away the properties taketh away the natures Thus farre concerning the distinction of the natures in the personall vnion now concerning the effects of the vnion Of the maiestie of the humane nature of Christ The effectes of the vnion are two fold the one the exaltation of the nature assumed to the highest and vnspeakeable dignitie and the communicating of the Idioms or proprieties The exaltation of the assumed nature to the highest and vnspeakeable dignitie is that honour which the person of the sonne of God hath communicated to the nature assumed so that he hath exalted it aboue all Angels men whom he surpasseth and excelleth by most farre and vnspeakeable degrees Heb. 14. Mat. 28.18 Iohn 17.2 Phil. 2.9 Ephes 1.20.22 That exaltation consisteth chiefly in these three points 1. In the personall vnion with the word because the humane nature is assumed into the vnitie of the person of Gods sonne so that it is the proper flesh of the eternall son of God Heb. 2.16 2. In the giftes because it hath the fulnesse of all the giftes of the holy spirite which can be in a creature that is to say it hath not onely some giftes as the rest of the Saints who haue them according to measure but all giftes not onely in number but euen in the most excellent degree Iohn 3.34 Those giftes giuen to the humanitie of Christ are created qualities because his humanitie is crea●ed That truely is adorned with most excellent and incomprehensible giftes but such as doe not ouerthrow and destroy the same 3. In the fellowship of the office both of the mediatour betweene God and the beleeuers and also of the head of the Church and of the Iudge of the whole world Mat. 28.18 Phil. 2.9 Ephesians 1.20.22 Psal 110.1.1 Timot. 2.5 1. Iohn 2.12 Heb. 7.25.26.27 and 8.1 and 9.24 Hitherto concerning the exaltation of the nature assumed now concerning the communicating of the Idioms or properties Of the communicating of the Idioms or properties The communicating of the Idioms or properties is a Sinecdoche whereby that is spoken of Christs person which is proper to one of the natures in the person Iohn 3.13 Actes 20.28 1. Cor. 2.8 1. Iohn 1.1 and 3.16 For because of the personall vnion of the two natures their properties are common to the person And the communicating of the Idioms or properties haue a place in the concreet or primitiue but not in the Abstract or deriuatiue The concreet is the name of the person The Concreet or primitiue is a name vnderstood of the person of Christ as these God Man Christ Iesus the sonne of God the sonne of man and so forth The Abstract is the name of the nature The Abstract or deriuatiue is a name vnderstood of one of the natures onely in the person of Christ as these the Godhead the manhood flesh Iohn 1.14 The seed of Abraham Heb. 2.16 And if in steed of the Abstract the Cōcreet be sometime vsed for the most part there is added a note or particle of difference restraining it to one or other of the natures sometime also it is vttered absolutely without any note of difference expressed yet vnderstood The notes of difference are these by nigh to as long as or vntill in through as much as and those that are like these Rom. 1.3.4 1. Tim. 3.16 Heb. 9.14 1. Pet. 3.18 and 4 1. Rom. 9.5 Actes 2.30 And by these notes of difference is signified the property of the one nature which cā not be spoken of the other nature As therefore it is most rightly sayd of Christ God is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried and so forth So also it is most rightly sayd of the same Christ he is a man eternall present euery where omnipotent knowing all things Contrariwise as this is a most wicked and blasphemous speech to say the Godhead is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried so this is a most wicked and blasphemous speech to say that the humanitie of Christ is eternall present euery where omnipotent knowing all things Thus much concerning the personall vnion Of the natiuitie of Christ The natiuitie of Christ is that whereby he was borne of the virgine Mary at Bethlehē that he might be our Sauiour Luke 2.4 Mat. 2.1.5 Thus farre concerning the incarnation of Christ now concerning his obedience Of the obedience of Christ The obedience of Christ is the other part of his humiliatiō whilest he was in all things obedient to his father It is also called the righteousnesse of Christ Esay 53. Heb. 5.8 Although he were the sonne of God yet he learned obedience by those things which he suffered Of the obedience of Christ there are two parts the fulfilling of the law and the paying of the punishment for our sinnes The fulfilling of the law is the first part of Christes obedience whereby in his whole life he performed for vs perfect obedience to the law of God Otherwise it is called the actiue righteousnesse of Christ and also the obedience of the holy life of Christ The paying of the punishment for our sinnes is the other part of Christes obedience whilest he for vs sustained the punishment which we had deserued that he might satisfie for vs the most seuere iustice of God so that we are no more bound to suffer that punishment seeing Christ hath payed it for vs. Otherwise it is called the passiue righteousnesse of Christ or the obedience of his Passion and death The partes of paying the punishment for our sinnes are both his Passion and death also his burying and descending to hell Of the Passion

and patience in bearing their infirmities and slips In the second part of this commandement God promiseth long life to those that honour their parents and that for two causes 1. That he might shew what account he maketh of obedience to superiours 2. That he might allure vs performe it The 6. commandement The sixt commandement is this thou shalt not kill In this commandement God forbiddeth man-slaughter By man-slaughter is vnderstood not onely the outward hurt of our owne life or of our neighbours but euen euery cause of hurt and slaughter as are anger gestures expressing anger iniurious facts reproch hatred desire of priuate reuenge and so forth The 7. commandement The seuenth commandement is this thou shalt not commit adultery Wherin God forbiddeth all vncleannesse of the mind or of the body both in mariage and out of mariage The 8. commandement The eight commandement is this thou shalt not steale Wherein God forbiddeth theft Theft is euery vniust translating or turning of any other mens goods to himselfe whether it be done priuily or openly or else whether it be done by violence or deceipt shew of right Or else theft is euery manner of doing any thing forbidden by God Such as are these pillage taking away of other mens goods an vniust weight an vniust elle an vnequall measure deceiptfull ware coūterfeit coine vsury couetousnes the abusing of Gods gifts The 9. commandement The ninth commandement is this Thou shalt not beare false witnesse against thy neighbour Wherein God forbiddeth false witnesse both in iudgement and also out of iudgement Therefore by false witnesse is vnderstood euen periury slander backebiting reproch cursing euill suspition prating flattering lastly all sorts of lyes The 10. commandement The tenth commandement is this Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maidseruant nor his oxe nor his asse nor any thing that is thy neighbours Wherein God forbiddeth euen the least desire and thought contrary to Gods law For in the sight of God not onely the outward euill deed is sin but euen the thought consultation of committing an euill deed although it be not brought to passe Hitherto concerning the explication of the ten commandements now concerning the vses of the morall law Of the vses of the morall law The vses of the morall law are of two sorts common or proper The common vses are those which doe equally belong to the elect and reprobate And they are three 1. To preserue discipline both in the regenerate and vnregenerate and that two wayes First because it bindeth all men that they should gouerne the moueable or outward members to the intent that the outward deedes may agree with Gods law Secondly because it establisheth punishments euen bodily in this life against those who commit outward offences which punishments God doth execute on the guilty either by the Magistrate or by some other meanes 2. To teach vs to know what a one God is 3. To teach vs to acknowledge our sinnes Rom. 3 that the whole world might be guilty before God By the law cōmeth the knowledge of sinne Rom. 7.7 The proper vses of the law are those which do belong to the elect onely or to the reprobate onely The vses of the law pertaining particularly to the elect are these 1. To stirre vp and increase repentance in the elect 2. To kindle in the elect desire to seeke forgiuenesse of sinnes and righteousnesse in Christ 3. To stirre vp and thrust forward the elect to an endeuour to the perpetuall meditation and calling vpon the holy spirite for grace whereby they may be renued daily more and more according to the image of God 4. To stirre vp and increase in them the desire of perfection which we shall obtaine in the life to come 5. To be to the elect a direction how to liue and a rule of good workes For it teacheth what workes please God The vses of the law belonging onely to the reprobate are three 1. To make them without excuse 2. The more to harden them 3. To prepare them to desperation Thus farre concerning Gods perpetuall law now concerning the law of God for a certaine time The law of God for a certaine time is that which was onely for a certaine time prescribed to the people of Israell and is abrogated by the comming of the Messias And that law is either ceremoniall or iudiciall Of the ceremoniall law The ceremoniall law is that law which gaue commaundement concerning ceremonies to be obserued in the publicke worship of God which did scrue to instruct the people of Israell of the manner of their eternall saluation by Christ to come Of the iudiciall law The iudiciall law is a law which giueth commaundement concerning the politicke gouernement of the Iewes that is to say of the order and offices of Magistrates iudgementes punishments contractes of the distinguishing of gouernements made for this end that iustice and publicke peace might be of force among Citizens and the lawes of God might be deliuered from contempt Hitherto concerning the law of God● now concerning the Gospell Of the Gospell The Gospell is that wholesome doctrine concerning Christ already shewed and manifested Christ is the onely begotten sonne of God made man for our saluation Iohn 1.14 1. Iohn 4.2 1. Tim. 3.16 Of Christ Of the knowledge of Christ there be two parts the first concerning his person the second concerning his office Of the person of Christ The person of Christ is one because Christ is one Of the knowledge of Christes person there be two parts the first concerning the natures in the person of Christ the other concerning his state There are two natures in the person of Christ the diuine and the humane nature Therefore Iesus Christ is true God and true man in one person Rom. 1.3.4 and 9.5 1. Iohn 4.2 1. Timot. 3.16 Coloss 2.9 Heb. 2.14.16 Iohn 1.1 Thus farre concerning the natures in the person of Christ now concerning his state The state of Christes person is two fold his humiliation or exaltation Phil. 2.7.8.9 Luke 24.26 Of the humiliatiō of Christ The humiliation of Christ is that state of his in which he did abase himselfe below all creatures Phil. 2.7 Of his humiliation there are two partes his incarnation and obedience Of the incarnation of Christ The incarnation of Christ is part of the humiliation of the sonne of God when taking the humane nature he was manifested in the flesh Iohn 1.14 1. Tim. 3.16 The parts of the incarnation of Christ are both his conception by the holy spirite and the personall vnion of his two natures and also his birth The conception of Christ by the holy spirite is the forming of the humane nature of Christ of the flesh and bloud of the virgine Mary by the miraculous working of the holy spirit Mat. 1.18.20 Luke 1.31.35 Of the personall

of the sacramentall vnion is the ioyning together of the outward action with the inward action For in the right vse of the Sacrament the offering and receiuing of the signe and thing signified is ioyned together the offering receiuing of the sign indeede is bodily by the hand of the minister but the offering and receiuing of the thing signified is spirituall through true faith by the hād of Christ himselfe For a Sacrament is not onely an earthly and bodily action but a heauenly and spirituall action also in which not only the earthly matter which is on earth but also those things which are in heauen which are in God and which are in the hearts of the faithfull are present with vs. And the holy spirit ioyning vs together with Christ doth couple vs euen we being most farre asunder as in regard of distance of place much more nearly and straightly then either the soul is ioyned with the body or the vine with the braunches Hitherto concerning the parts of the couenant of the Sacrament of Grace the ends follow Of the ends of the Sacrament of the couenant of Grace There are seuen ends of the Sacrament of the couenant of Grace 1 That it might be a remembraunce of Gods benefits both already offered and hereafter to be offered that is to say that it might put the faithfull in minde of Christs benefites eyther already bestowed or hereafter to be bestowed on them So the Passeouer was a remembrance not only of the deliueraunce out of Egypt already past but also of the deliueraunce to come by Christ So the holy Supper is a remembrance not onely of our redemption made vpon the erosse but also of that which is to be performed when he shall come to iudge the quick the dead and shall fully deliuer his elect from sin and all their enemies Luk. 21.28 2 That our faith might thereby be increased exercised and strengthened 3 That by it we might be stirred vp to thanksgiuing for the benefit of our redēptiō 4 That it might be a bond of mutuall loue and concord in the Church that is to say that by the partaking thereof we might more and more be bound amongst our selues in mutuall loue for we that are many are one bread and one body 5 That it might be the bond of publicke meetings of the preseruing of the ecclesiasticall ministery Exod. 12.16 1. Cor. 11.20 6 That it might be a note of our profession whereby as by a cognisance the Church is discerned frō infidels Exo. 12.45 So by circūcisiō the Iews were discerned frō the Gētiles As all vncleane men were to be kept from eating the things offered to God this threatning being added that whatsoeuer vncleane man did eat of them his soul should be cut off frō his people Leu. 7.20 euen so no vncleane or vnbeleeuing man ought to vse the Sacrament of the couenant of Grace 7 That it might be a witnesse of our confession and society with the church The sixt end pertaineth to the whole Church but the last end pertaineth to euery beleeuer He that shall not be circumcised his soule shall be cut off frō the people of God Whosoeuer vseth not the Sacraments whē he may he sheweth that he is not a member of the Church and the companion of our confession For the Sacrament is a witnesse which testifieth that he who vseth the Sacraments doth pertaine to the company of the church that he is a member of the Church and that he hath fellowship with it Whosoeuer in any congregation vseth the Sacrament he by this vse doth testifie that he embraceth the confession of that company and that he hath fellowship with it Thus farre concerning the ends of the couenant of grace Of the Sacraments ef the couenant of grace in the old Testament The Sacrament of the couenant of Grace is two fold of the old Testament or of the new The Sacrament of the old Testament is that which before the cōming of Christ was instituted for the Church of the old Testament Gen. 17. Exod. 12. 16.15 17.6 1. Cor. 10.1.2.3.4 The Sacraments of the old Testamēt were either ordinary or extraordinary Ordinary Sacraments were those which did ordinarily and alwayes pertaine to the Church of the old Testament Genes 17. Exod. 12. And they were two Circumcision and the Passeouer Of circumcisiō Circumcision was a Sacrament of the old Testament by which all the males amongst the people of Israell circumcised in the foreskin of their flesh were ingraffed into the couenant that God made with Abraham Gen. 17.10.11 Ios 5.2 Rom. 4.11 The parts thereof are two the foreskin and the outward action in the Circumcision Genes 17.11 The foreskin was a signe that our nature is corrupted that men are borne guilty in this carnall generation and therefore stand in neede of the regeneration and renewing which was to come by ●he blessed seede who should bruise the head of the serpent and in whom all nations should be blessed The outward action in Circumcision was two fold the one of the minister administring Circumcision the other of a faithfull man receiuing Circumcision Gen. 17.9.10 Rom. 2.19 4.11 The action of the minister administring Circumcision was two fold the laying open of the institution of Circumcision and the Circumcision of the foreskin The Circumcision of the foreskin was a signe of the Circumcision of the heart that is to say of iustification by faith Rom. 4.11 of forgiuenesse of sinnes and of regeneration Deut. 30.6 The action of a faithfull man receiuing Circumcision was two fold the receiuing of circumcision and thankesgiuing The receiuing of Circumcision was that wherby a faithfull man through the circumcision that was done by the hāds of the minister did put off the foreskin of the flesh to signifie that he put off from him the sinnes of the flesh Col. 2.11 Rom. 4.11 Thankesgiuing was done by the parents and kinsfolkes in stead of the infants being circumcised Thus farre concerning circumcision now concerning the Passeouer Of the Passeouer The Passeouer was a Sacrament of the old Testament whereby the faithfull hauing eaten the Paschall Lambe were put in minde of their deliuerance out of Egypt whether it were bodily already past or spir uall and was to come Exod. 12.1.2.3.5 11. The parts of the Passeouer were two the Paschall Lambe and the action pertaining to the vse thereof The Paschall Lambe The Paschall Lambe by a spirituall signification did note Christ the lambe of God taking away the sinnes of the world 1. Cor. 5.7.8 10.3 The action in the Passeouer was eyther of the minister or of the receiuer The actiō of the Minister is two fold both the laying open of the institution of the Sacrament of the Passeouer and also the offering of it to men Exod. 12.3.4.5.21 The laying open of the institution of he Sacrament of the Passeouer is commanded Exod. 12.26.27 The offering of the Paschall Lambe to others

Gelded men Gelded men are those who are altogether vnfit for accompanying of wedlock whether they be such by nature or whether they be made vnfit by art as being gelded Such persons are not to be ioyned in wedlock therefore also the mariages being celebrated when after the space of three yeares the coldnesse of a gelded man is tried or in three whole yeare the healing of the nature being maimed is attēpted in vain the Iudge may pronounce that those persons are free Neither yet then is diuorcemēt made because it was not wedlock and to the person which hath the sound force of nature there may be granted another lawfull copulation and the same more fruitfull So much concerning those vvho may be ioyned together as hauing power to bring foorth issue By the law of nature they which are not of kindred in the flesh may contract matrimonie Leuit. 8.5 and so forward For these are alwaies forbidden to be ioyned together vnlesse when they are compelled by meere necessitie to wit when there want persons which are not of kindred in the flesh as in the first and second beginning of people the former vnder Adam after creatiō the other vnder Noah after the floud Kinsfolkes in the flesh Kinsfolks in the flesh are those who touch vs in the flesh Leuit. 18.6 25.49 Propinquitie or aliance therefore is touching in flesh or neerenesse in bloud Kinsfolkes in the flesh are those who are neare vnto vs either by nature or by mariage from whence there is a double aliance in the flesh that is either by nature or by mariage Kinsfolkes by nature Kinsfolks by nature are kinsfolkes of either of our parents father or mother Leuit. 18 12. or else kinsfolkes by nature are those who descend and come of the same stock Wherevpon also they are called cousins in bloud Consanguins because they are ioined more neare vnto vn by the society of bloud and of nature Aliance or consanguinitie Aliance by nature therefore or consanguinity and cousinage by bloud is the kindred of persons which because they do arise of one stock they are ioined nearer vnto vs by the societie of bloud and nature A stock A stock is a person from which others are deriued And alyes by nature or bloud are discerned by line and degree The line of Alyes The line is a discent of alyes by nature deriued from one stock And that is either right or collaterall The right line is either of kinsfolks ascending or descending Kinsfolks ascending are first the father and mother secondly the fathers father and mothers father thirdly the great grandfather and great grandmother fourthly the great grandfathers father and great grandmothers mother and all other auncestours besides Kinsfolkes descending are first the sonne and the daughter secondly the nephew and the neece thirdly the nephewes sonne and the neeces daughter fourthly a sonne in the fourth degree a daughter in the fourth degree fiftly a son in the fift degree a daughter in the fift degree what other childrē souer A collaterall or crosse line is two fold equall or vnequall Equall is that by which alies by nature do equally differ from the common stock Vnequall is that by which alies by nature vnequally differ from the common stock Alies by nature in an vnequall line are either superiours or inferiours And both either from the fathers stock or from the mothers Superiours are first the vncle and the aunt by the fathers side the vncle and the aunt by the mothers side secondly the great vncle great aunt by the fathers side the great vncle and great aunt by the mothers side thirdly my fathers vncle and aunt my mothers vncle and aunt fourthly my fathers great vncle and great aunt my mothers great vncle and great aunt Inferiours are the sonnes of those referred to the superiours So much concerning the line now concerning the degree A degree is a differēce or distance of persons from the stock or of one person frō another And that either from the stocke or among themselues vnder the stock But in euery person we must number frō the stock A genealogie Which numbring is called a genealogie For a genealogie is a discent of the generation counted in order and the same is so numbred that so the stock being set downe from which the accounting of the degrees is to be begun aboue that stock his auncestors must be placed and beneath the same the sonnes nephewes are set and on the sides are added the brothers and sisters For example Aram. Thare Abraham Isaac Iacob Ioseph Nachor The knowledge of a genealogie is necessarie for the vnderstanding first of the account of degrees and secondly the forbidding of wedlock Of the reckoning of degrees The reckoning of degrees is required that we may know by how many degrees persons differ concerning whose consanguinitie there is question made And seeing the line is two folde right or collaterall therefore the account of degrees according to the difference of the lines is two folde also the one in the right line the other in the collaterall line In the right line looke how many persons there are so many degrees there are excepting the stock from whēce the account must be begun as Ioseph doth differ in the third degree from Abraham Iacob in the second Isaac in the first Therefore the sonne maketh the first degree the nephew the second the nephews son the third the nephewes sons sonne the fourth and so forth In the collaterall line seeing it is two folde that is equall or vnequall the maner of the reckoning is two folde also the one in the equall line the other in the vnequall In the equall line by how many degrees the one person differeth from the common stock by so many degrees the persons themselues differ one from another Therefore two bretheren or a brother and a sister are by consanguinitie ioined to themselues in the first degree as Iacob is ioined to Esau in the first degree So the same man is ioined in the second degree to Rahel Leah BATHVEL Rebecca Iacob Laban Rahel Leah IEPPHNNE Caleb Axa Cenas Othniell Othniel therefore is ioined in the second degree to Axa In the vnequall line looke by how many degrees he that is remoued differeth from the stocke by so many degrees they differ one from another THARE Abraham Aram Sarah Sarah differeth two degrees from the stock therefore she differeth so many degrees from Abraham and is ioined to him in the second degree THARE Abraham Isaac Nachor Bathuel Rebecca Rebecca differeth in the third degree from the stock therefore also she differeth frō Isaac in the third degree in which she was also ioyned to him The account of the degrees hath beene handled now followeth the forbidding of wedlock in respect of the degrees Of the ●o●●idding of ●●●l●●k The forbidding of wedlock according to the double difference of the line is also two folde one in