Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	ghost_n	holy_a	trinity_n	3,214	5	9.7060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15403	An harmonie vpon the second booke of Samuel wherein according to the methode and order obserued vpon the first booke, these speciall things are obserued vpon euerie chapter. The diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controversies briefly touched, and morall collections applyed. VVherein neere fowre hundred theologicall questions are handled, with great breuitie, and much varietie, by the former author of Hexapla on Genesis and Exodus.	Willet, Andrew, 1562-1621.	1614 (1614)	STC 25680; ESTC S118200	222,462	162

humanum sed diuinum beneficium this is no humane but a diuine benefit in that thou hast promised that all nations shall be blessed in my seed 5. Iunius interpreteth ratione humana after the manner of men that is familiariter mecum agis thou dealest familiarly with me as one man with an othe● to this purpose also Sa. 6. Rupertus giueth this sense this is the Law of Adam that is we are all the children of wrath by nature not worthy to be thine house 7. But these words are much better referred vnto Christ This is the lawe of that excellent man which word excellent is supplied 1. Cor. 17.17 that is thou grantest me these things not for any merit or worthinesse in me but for the worthinesse of that excellent man Christ Mar. And Osiander doth make this place an euident testimonie of Christ both God and man not putting it in the vocatiue case O Iehouah God but ioyning all these words together by apposition this is the lawe of that man Iehouah God in this is the condition of the Messiah both man and God but the word Iehoui is taken in the vocatiue case as Gen. 15.8 yet there is here a manifest reference to Christ the word is haadam of that man the article is put too to note some excellent and singular man which title is added 1. Cor. 17.17 And Daud here hath manifest reference to the Messiah because he speaketh of the continuing of his house for euer v. 19. the next words also following v. 21. for thy words sake Iunius vnderstandeth of Christ who is the eternall word of God 16. Quest. v. 21. Gods owne will the cause of his decree According to thine owne heart c. 1. Like as Gods owne gracious purpose not any respect of Dauids worthinesse was the cause of these promises made vnto him concerning the Messiah Osiander So the Lord in the election and predestination of his Saints vnto life respecteth not their workes but according to his owne heart and voluntarie decree hee ordaineth them vnto life this place then directly maketh against their opinion Controv. Against election by workes who thinke that the decree of election proceeded from the foresight of mens workes 2. But it will be obiected that God ordained none to be saued but such as lead a godly life true it is but yet the foresight of their good workes it not the cause of their election vnto life but an effect and fruit of it God as he hath appointed the end so likewise he hath ordained the meanes tending to that ende As the Apostle saith He hath chosen vs in him before the foundation of the world that we should be holy Eph. 1.4 And againe We are his workemanship created in Christ Iesus vnto good workes which he hath ordained that we should walke in them Ephes. 2.10 17. Quest. v. 13. Of the meaning of these words Whose Gods went and redeemed them 1. Some in that the word eelohim gods is here put in the plurall doe vnderstand it in respect of the opinion of men who thinke there are many gods according to that saying of S. Paul there are many gods and many lords 1. Cor. 8. but seeing mention is here made of that singular worke of the redeeming Israel out of Egypt it must be referred to the true God 2. Chimhi thinketh that Dauid thus speaketh of God in the plurall for more honour sake but this custome of vsing the plurall for the singular for more honour and dignitie sake was not taken vp in those dayes and if that had beene the reason why doth the Prophet Dauid afterward throughout his prayer vse the singular number speaking vnto God 3. Some by gods here vnderstand Moses and Aaron which went to redeeme the people Chaldè paraphrast for so Magistrates and gouernours are sometime in Scripture called by the name of Gods but it is euident that the Prophet speaketh here of God himselfe as in the verse following Thou hast redeemed vnto thy selfe thy ptople Israel 4. Wherefore this rather is referred to God himselfe the blessed Trinitie the Father Sonne and holy Ghost here both the verbe and the other word are put in the plurall number halehu eelohim the gods went but 1. Chron. 17.21 the verbe is put in the singular haloch and eelohim gods in the plurall This pluralitie of persons is an euident demonstration and proofe of the blessed Trinitie Mart. whome in the vnitie of essence he said before to be but one v. 22. and none like vnto him Osiand 18. Quest. In what sense it is said God went and redeemed them to himselfe 1. God beeing in himselfe infinite as he cannot be comprehended and contained in any place so neither doth he goe from place to place But God is said to goe to a place when it pleaseth him to make some visible demonstration of his presence as he did by those wonderfull and fearefull works which he shewed in Egypt when he deliuered his people 2. This also may most fitly bee applyed to the incarnation of the Sonne of God who then came and visited vs when he tooke our humane nature vpon him And so God went and redeemed his people which was the worke of the whole Trinitie the Father Sonne and holy Ghost 3. Yet our nature was assumed onely to the person of the Sonne not to the person of the Father or the holy Ghost the internall workes of the Trinitie as they are called How the works of the Trinitie are diuided and distinguished how they are vndiuided are peculiar to the persons as to the Father to beget to the Sonne to bee begotten to the holy Ghost to proceede from them both but in externall works they ioyne together as the Father the Sonne and the holy Ghost created the world and whatsoeuer is done in the world by God is wrought by the vndiuided and ioynt power of the Trinitie 4. Yet the Sonne of God is onely said to be incarnate in respect of the worke it selfe but if the action of his incarnation be considered therein the whole Trinitie concurred for God gaue his Sonne for the redemption of the world the holy Ghost ouershadowed Marie when Christ was conceiued and Christ also is said to haue giuen himselfe Galat. 2.10 So Ioh. 10.36 the father is said to sanctifie Christ and Ioh. 17.19 he saith I sanctifie my selfe likewise Ioh. 2.13 Christ saith Destroy this temple and in three dayes I will raise it vp againe and the father also is said to raise him vp Rom. 8.11 Then in the action of the incarnation of Christ the blessed Trinitie did worke but opus ipsum the worke wrought the incarnation it selfe was appropriated to the person of the Sonne onely Mart. 5. Further the diuine essence or nature is to be considered two wayes either absolutely in it selfe as it is common vnto the three persons of the blessed Trinitie and so the diuine essence was not incarnate or vt est determinata in vna aliqua 〈◊〉 〈◊〉