Selected quad for the lemma: nature_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A60327
|
Christus Deus The divinity of our Saviour : asserted and vindicated from the exceptions of the Socinians and others : in a sermon preached at St. Peter's Hungate, in Norwich, upon the festival of St. Philip and St. James, in the year 1673 / by Bernard Skelton, sometime vicar of Hinton.
|
Skelton, Bernard.
|
1692
(1692)
|
Wing S3933; ESTC R37553
|
16,850
|
32
|
Soul that Bird of Paradise perking upon a little Glandule in the midst of the Brain and from thence giving its imperious Dictates to every Member of the Body Or else what Tube or Spectacles did he use to see the Soul diffused through the whole and be wholly in the whole and yet wholly in every part thereof Now though when we look on a Man we cannot see his Essence and yet by his Discourse and Reason we see and know he hath the Essence of a Man so whosoever looks on Christ though the Divine Essence be invisible yet since he that sees him sees the Father must necessarily acknowledg that he hath the Essence of the Father he is one with the Father he is the most High God the God of Israel But say the Objectors If this be granted yet the Consequence you make is altogether illogical for if it be true that he who sees Christ sees the Father it naturally follows that Christ is the Father and not as you say that he is one in Essence with the Father And so contrary to your own Principles you confound the Persons and make the Son the Father and the Father the Son which is a Contradiction and altogether impossible To this I answer that the word Father in the Scripture is taken either essentially and absolutely for God or the Divine Nature or else personally and respectively in reference to the other Persons of the sacred Trinity An Example of the latter we have in the Commission of Baptism Go and disciple all Nations baptizing them in the Name of the Father the Son and the Holy Ghost And again There are three that bear Record in Heaven the Father Son and Holy Ghost And an Example of the former we have in those Words of the Jews We have one Father even God And of the Prophet Isaiah chap. 9.6 His Name shall be called Wonderful Counsellor The mighty God The Everlasting Father Now either the Prophet meant he should be called as he was to be and then the Everlasting Father must signify essentially the Eternal God or else he should not be what he foretold he should be called And so there is here no Prerogative of the Messiah foretold but the Prophecy is a mere Scoff and an ironical Mock of him who was to be the Desire of all Nations And the meaning is he should be called the wonderful Counsellor but he shall be only one of no Parts no Wit Counsel or Advice He shall be called The mighty God but shall be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor weak silly Man He shall be called The Everlasting Father but shall be the most despicable amongst the Sons of Men. Now since this Interpretation is contrary to the Scope of the Prophet and the Tenour of the whole Scripture and it 's a Contradiction that in one and the same Respect the Father should be the Son and the Son should be the Father we must conclude that the word Father in this Prophecy must be taken essentially for God or the Divine Nature And if here and in several other Places of Scripture which my time will not now give me leave to enumerate the word Father is so taken why not in this Speech of our Saviour's which will make the Sense clear and obvious to the meanest Understanding He that seeth me seeth the Father that is seeth God him who hath the Divine Nature or else which amounts to the same is one in Essence with the Father There is yet an Interpretation more which is the learned Hammond's in his Paraphrase on the New Testament where he saith The Son is said to be the Image of his Father and whosoever seeth the Son seeth the Father alluding to the Expression of the Apostle where Christ is said to be the Brightness of his Father's Glory the express Image of his Person But this is so far from helping our Adversaries that indeed it doth both confute and confound them For though as they say truly the Image and that it represents cannot be the same yet the Son cannot be said to be the Image of his Person without he have one and the same Divine Nature and Essence For every Image either expresseth the outward Lineaments and Proportions of the thing it represents as a Picture Statute and Impression or else together with the out ward Lineaments the Gesture and Motion of the thing it represents as a Mirrour or Looking-glass Thus Man as he was created in Holiness and had Power given him over the Creatures did represent or was the Image of God in the Imitation of the Divine Operations or in the Exercise of his Power Justice and Mercy or else it expresseth the Nature Genius Person and internal Form of that whereof it is the Image Thus the Son of Man cannot be the natural Image of his Father unless he hath one and the same specifical Nature with his Father and is like him in the Qualities and Endowments of the Soul Non progenerat Aquila Columbam 't is a Man only that begetteth a Man 't is a Man not a Horse or a Lion can be the express Image of the Person of a Man Thus nothing can be the express Image of Infinity but what is infinite And the Son of God the eternal Son of an eternal Father God of God Light of Light is the express Image of his Father's Person As he hath one and the same not specifical for the Divine Nature is indivisible and can be but one since it is impossible there should be more than one infinite most perfect Essence but individual Divine Nature and Perfections And so the Words according to this Interpretation amount to thus much that he that seeth Christ who is the express Image of his Father's Person seeth him who cannot but be of the same Nature and Divine Essence And so the Consequence is yet more clear and evident that Christ is one with the Father that he is the most High God the God of Israel The Words being thus cleared if there were no other Place of Scripture to prove this great Truth yet from this alone we have sufficient Ground to believe it But the Divinity of the Blessed Jesus is almost in every Paragraph writ in such large and evident Characters that he that runs may read it Would you see it written by a Sun-Beam What can be more bright and illustrious than that Saying of St. Paul to Timothy 1 Tim. 3.16 Without Controversy great is the Mystery of Godliness God was manifested in the Flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the World received up into Glory Here the word God is the Subject of six Propositions together and therefore according to the Rule laid down by the Socinians signifieth the supream Power and Majesty excluding all others from that Deity Now that that Text is meant of our Saviour and not of the Will of God revealed by frail mortal Man and gloriously received on Earth as
opposite Properties should combine into one Person Or that two Natures each whereof is apt to constitute a several Person should be united into one Person I answer First that is neither strange impossible nor as our Adversaries say repugnant to sound Reason that two Substances endued with opposite Properties should combine into one Person for the Soul is immortal and the Body mortal yet these do so combine that they constitute one Person Again the Soul is not only apt to constitute but is really a Person according to the Platonist if a Person be a singular Substance endued with Reason before its Entrance into the Body for if each Soul did subsist by it self many thousand Years before its Body it could not be said to be part of a Man before it was united to the Body And therefore a Nature which is not only apt but really constitutes a Person may be united to another Nature as that both shall constitute one Person There is no Necessity therefore in the Hypostatical Union that there should be two Persons and so consequently two Christs for as the reasonable Soul and Flesh is one Man so God and Man is one Christ And it is false what our Adversaries say that the Similitude holds not because according to us Christ is both God and Man but Soul and Body are so conjoined that a Man is neither Soul nor Body for he is both Thus the Scripture speaking of Men and Women says So many Souls were added to the Faith And the common Speech is thus is there any Body or there is no Body meaning none of Mankind in such or such a Place But if they will not the Platonists Pre-existence of Souls which I as Answerer am not obliged to prove but they to disprove yet according to the common Opinion that two Persons cannot combine there is no Fear there should be two Persons in Christ for nothing can be said to be a Person as your own Definition of a Person intimates by the word Individual unless it actually exist But the humane Nature of Christ never existed but in the second Person of the Trinity It is true if the humane Nature had been individuated and subsisted of it self before it was united to the second Person of the Trinity there might have been some Shew of an Objection but this they know is not admitted How then can Christ be said to be more than one Person since the Son of Man subsists only in the Person of the Son of God What hinders then that a Person may be so united to another Person which if it should subsist of it self would be a Person that they both be one only Person since the one subsists in the other and hath no proper Subsistence of its own But it will be sufficient in short to say Rem scimus Modum nescimus the thing we know the manner we know not And it is no good Consequence as I said before to argue you know not the manner you know not how the thing is therefore it is not Let us therefore admire and adore that infinite Wisdom and Goodness of God which hath revealed so much of that great Mystery to Mankind which the Prophets foretold and the Angels themselves desired to peep into viz. God manifested in the Flesh whereby he that sees Christ seeth the Father sees the invisible God and approacheth to that Light which is inaccessible Would you then see the Father Is your Soul athirst for the living God Do you breath and pant after eternal Life Why then do you any longer gaze and gape after Vanity Look upon Jefus there is no seeing the Father but by the Son View him in his Word view him in his Works in him dwelleth the Fulness of the Godhead bodily He only can shew you the Father He is the Way the Truth and the Life he only can give you the Ante-pasts of Eternity and whilst you are here upon Earth make you touth Heaven with a Finger And though now as the Apostle saith you can see him but as through a Glass darkly yet the time will come when you shall see him as he is Face to Face encircled with all his Rays of Glory Again would you see the Father Doth the Horror of your Sins afright you and the infinite Justice of an angry God terrify you Have you been bitten by the fiery Serpent and would you see the Bowels of Mercy and the tender Compassions of a Father Look upon Jesus view him on the Cross see how he stretcheth forth his Arms to receive thee How can'st thou now chuse but cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the Depth and Length and Breadth of the Love of God in Christ Jesus Behold him bleeding there 's Balsam in his Blood The Serpent upon the Pole of the Cross can cure all the venemous Stings of Satan that red Dragon that fiery Serpent Let not the infinite Justice of God any longer terrify you He that seeth Jesus seeth also the Father of Mercies the God of Comfort and all Consolations As there was infinite Punishment due so there is an infinite Satisfaction made for he that sacrificed himself for us was both God and Man By the Blood of God saith the Apostle we are redeemed and Jesus is this God for he is as the Apostle speaks Rom. 9.5 over all God blessed for evermore Amen To him therefore with the Father and the Holy Ghost be ascribed as most due is all Honour Glory Praise Might Majesty and Dominion both now and evermore Amen Glory be to thee O Lord. FINIS