Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	godhead_n	person_n	property_n	2,378	5	9.5846	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02923	A Postill, or, Exposition of the Gospels that are usually red in the churches of God, vpon the Sundayes and feast dayes of Saincts written by Nicholas Hemminge a Dane, a Preacher of the Gospell, in the Vniuersitie of Hafnie ; and translated into English by Arthur Golding. ; before which Postill is sette a warning of the same Nicholas Heminge too the Ministers of Gods vvorde, concerning the co[n]tinuall agreement of Chrystes Church in the doctrine and true worshipping of God ...	Hemmingsen, Niels, 1513-1600.; Golding, Arthur, 1536-1606.	1569 (1569)	STC 13062; ESTC S5140	503,499	736

other Gods before mée Deu. 6. Herken O Israell the Lorde our God is one God Esay 43. Before mée there is no God made neyther shall there bée any after mée I am I am God and there is no Sauioure besides mée 44. I am the first and the last and besides mée there is no God Psalm 18. Who is God but the Lorde of hostes and who is strong but our God Paule 1. Cor. 8. Wée knowe that there is none o-other GOD but one 1. Tim. 2. There is one God These recordes and many other ▪ doo euidently conuince that there is but one God whiche thing the Catholicke Churche also confesseth when it sayth I beléeue in one God The seconde of the persons That there bée thrée persons in one godly nature not multiplyed but abyding one in nūber Reason is not able too conceiue Wherefore this is a misterie rather too bée reuerenced than too be serched Héervpon sayth Bernard Too serch this is a poynt of rashnesse but too know it is eternall life And Salomon Hée that is a sercher of his maiestie shall bée ouerwhelmed of his glorie Wherefore lette vs in this behalfe kéepe our reason prisoner vnder Gods warde and let vs beléeue the testimonies of the scriptures concerning so greate a misterie The reason why the Church beléeueth that there bée thrée persones in one nature of Godhead is this There is but one God whiche thing is already proued by many testimonies The father is God the sonne is God the holy Ghoste is God Ergo the Father the Son the holy Ghoste is one God That the Father is God and likewise the Sonne and the holy Ghost it is too bée proued foure wayes First by the cléere woords of the Scripture Secondly by their woorks Thirdly by the woorship which is due too the Father the Sonne the holy Ghost And fourthly by the continuall consent of the Church The woordes of the Scripture are cléer Math. 3. The Father speaketh from heauen the Sonne standeth in the riuer the holy Ghost commeth down in likenesse of a Dooue vpon Chryst. 1. Iohn 5. There are thrée that beare witnesse in Heauen the Father the woorde and the holy Ghoste and these thrée are one Ageine their woorks shewe the same thing The Father createth the Sonne createth the holy Ghoste createth The Father iustifieth the Sonne iustifieth and the holy Ghoste iustifieth The Father gouerneth all things the Sonne gouerneth all things and the holy Ghost gouerneth all things These woorks of creating iustifying and gouerning are proper vntoo God Wherefore in as much as they are attributed too the Father the Sonne and the holy Ghost alike we must of necessitie confesse the Godhead of them The same thing is also confirmed by the worship of them The Father is prayed vntoo the Sonne is prayed vntoo the holy Ghost is prayed vntoo But none is too bée prayed vntoo saue only God neyther is any too be beléeued on sauing God only Wherfore the father the sonne and the holy Ghoste are one God Héeruntoo also perteyneth the consent of the church This is the Catholick fayth that wée woorship one God in Trinitie and the Trinitie in vnitie neyther confounding the persones nor deuiding the substance For the persone of the Father is one the person of the sonne is another and the person of the holy Ghost is another The thirde is of those things that are too bée considered in the persons In the persones there bée fiue things too bée considered 1. The substance 2. the persone 3. the distinction of the persons 4. the woork 5. and the wil. The substaunce or nature of the father the sonne and the holy ghost is all one For the father is not one thing the sōne another thing and the holy ghoste a thirde thing for the substance of the godhed is one and the nature simple And therfore the father is sayd too bée in the sonne and the holy ghost the sonne in the father and the holy ghost and the holy ghost in the father and the sonne The second thing that is too be considered in the Trinitie is the persone that is too wit that there is one persone of the father another of the sonne and another of the holy ghost In this Trinitie of persones nothing is before or after other nothing greater or lesser than other neyther in time bicause all the persons are coeternal nor in nature bicause al are of one selfe same substance nor in dignitie bicause they are coequal nor in vnderstanding bycause they are comprehended in vnderstanding all toogither The thirde thing that is too bée considered in the Trinitie of the persones is personall distinction And héere is firste too bée marked how God is discerned from creatures And nexte how the persones of the Godhead are discerned one from an other The distinctions by which God is discerned from creatures are these First that in one vndeuided nature not multiplyed there be thrée persons Secōdly that God is an euerlasting mind Thirdly that God is the creator Fourthly that God is in the world aboue the world And fiftly that God is in al places yet conteyned within no place These fiue properties are incident too God only and too no creature The persones are distinguished one from another by double properties inward and outward The inward are too beget too be borne and too procéede The father alone begetteth the sonne the sonne only is borne of the father ▪ the holy ghost onely procéedeth from them bothe The outward properties are too send and too hée sent Only the father sēdeth the sonne and the holy ghoste are sent but after a diuers manner The sonne béeing sent took vpon him mannes nature wherin hée was made a sacrifise The holy Ghoste is sent intoo mennes harts too kindle a new light in their mindes The fourth thing that is too bée considered in the persons is the woork of the Trinitie Héerein is the rule of Austin too bée obserued The woorks of y e Trinitie as in outward vew are vndeuided howbéeit sauing the propertie of eche person The father createth the sonne createth and the holy Ghoste createth The father regenerateth the sonne regenerateth the holy ghost regenerateth But the Father createth by the sonne and the holy ghost preserueth the things created The father regenerateth in the sonne by the holy ghost The fifth thing whiche I sayd was too be considered in the persons is the wil which what one it is these things folowing doo declare 1. First their woorkes past and present 2. The commaundementes 3. The threatnings and promises of the law 4. The promises of the Gospell 5. Examples and. 6. his vnparcialitie and that hée is no accepter of persons Al these things toogither teach that God is angry with sinners wil punishe them and that he wil forgiue the sin of all those that flée too the Mediator and giue them euerlasting life without hauing respect of any nation or people Now remayneth the vse which is

for that it was the lowest parte of the aire for otherwise it coulde not haue shewed the directe way too them that trauailed by it In mouyng for that it moued not circlewise but went right forwarde as a guide of the way none otherwyse than the cloude and piller of fire went béefore the people of Israell at their goyng out of Egypt The brightnesse of it maketh a difference also bycause other starres shine onely by night but this gaue light euen in the broade day It was not therefore a naturall and continuyng starre suche as are in the skye What then Was it a Comet or blazing starre It appéereth that it was like a comet but out of dout it was an Angel of God as Epiphanius testifieth For he appéered in the shape of a starre both too shewe that Chrystes kingdome is heauenly and too open Chryste the true starre and cresset who alonly bringeth man out of the kingdome of darknesse intoo his owne glorious kingdom by holding out before hym the cresset of his woorde and by lightning mēs harts w t his spirit In cōsideratiō wherof Zacharie calleth christ y e riser frō on high the lightner of such as sit in the shadow of death And Iohn He was y e true light that lightneth euery man whiche commeth intoo this world The fourth circumstance is of Herode and all the citie of Hierusalem Herode vvas troubled and all Hierusalem vvith him Herode feared lest the kingdome should bée transferred from him vntoo the new borne king For hée vnderstoode not that Christes kingdome should bée heauenly and not of this worlde in whiche respect the churche singeth O enemy Herode wherefore fearest thou the King that giueth power too reigne in heauen of worldly kingdome doothe not men béeréeue The vnthanklesnesse and sluggishnesse of the people of Hierusalem is noted who béeing broken with werinesse of euils had cast of the hope of the redemption and saluation that was promised them They had leuer too liue in bondage with wicked Herode than too receiue their new King that brought them euerlasting fréedome But suche is the corrupted nature of men that they iudge it better for to kéep still some quietnesse of the fleshe than with any perill too receiue Christe the authour of saluation The fifth conteineth the counsel of Herode the Préests togither with the prophecy of Micheas the prophet Herode béeing otherwise a despiser of religion and of the prophecies is new troubled maketh inquisition where Christe should bée borne For as soone as hée heard the demaund of the wise men by and by he coniectureth that that king of whom they enquire was the Messias promised in old time by God But what doo the Préestes Although they answere sincerely out of the scripture bringing abrode the testimonie of Micheas yet notwithstanding they ●fterward like madde men bend themselues with might and maine ageinst the Scripture For the vngodly make muche of the Scripture as long as it séemeth not too bée against their affections But when it accuseth them of sinne when it cutteth their combes when it setteth death and dampnation before their eyes and finally when it attempteth any thing ageinst enured manners doctrine and traditions then by and by the vngodly fret at it then is Christe no more acknowledged then is hée called a rayler Our Papists now a dayes doo with vs confesse that Christe the onely begotten sonne of GOD tooke vpon him the nature of manne and that hée is one entier person consisting of twoo distinct natures But if wée come once too Christes office and auouch him too bée the only Iesus and the only Christ the only Sauiour the only high Préest intercessor that no man can be saued but he y t is iustified throughe only faith in him Then they chafe bicause their manners doctrine and traditions can not stande with this office of Christ. And therfore they partly corrupt the scriptures and partly reiect them and persecute with fire and swoord suche as teach Christ sincerely purely like the Scribes Préestes whoo héere at the firste with Simeon and Anne haue answered sincerely and afterwards like mad folkes haue cast of the faith of Christe and persecuted him by their ministers And so it is not inough that the Papists agrée with the pure Doctours in the first principles but they ought too haue a constant agréement with them in the whole foundation and in all the articles of the Faith Let vs not then serche the Scripture too our destruction like as Herode did neyther let vs looke vpon it negligently as the Scribes and Phariseys did whoo doo in déed shew a way howbéeit suche a way as they them selues walke not in wherein they are like too the shipwrightes that made the Arke of Noe and yet perished them selues when they had doone But Noe and his housholde was saued as the wise men are saued héer where as the Scribes and Préests doo perishe But let vs searche the Scripture with Simeon and Anne Mary and others whoo therby atteyned saluation Now let vs in few woords peruse the prophecie of Micheas For thus hée sayeth And thou Bethleem of the lande of Iuda art not the least among the princes of Iuda For out of thee shall come the captayne that shall feede my people Israel and the foorth commyngs of hym are from the beginning from the dayes of euerlastyngnesse This testimonie of Micheas teacheth many thyngs concernyng Chryste Firste it poynteth out the place of his birth Secondly it sheweth his office which is too play the gouerner in Israell too féede his people Thirdly it sheweth his incarnation wherby hée was borne a very man For when he sayth from the beginnyng he sheweth Christes incarnation who was promised from the beginning of the worlde that in hys time hée should bée borne after the fleshe Fourthly when he sayeth from the dayes of Euerlastingnesse he signifieth the nature of hys Godhead wherby he was before the creation of the worlde Fifthly he sheweth that he is one person consisting of twoo natures For when he sayth his foorthcommings this woord of the plurall number perteineth too the natures both of his Godhead and of his manhood And the woord him béeing of the singular numbre dooth couertly declare the vnitie of the person And so wée sée how the prophet hath ioyned togither the chéefe Articles of our faith which are vttered by others more at large The sixthe circumstaunce is of Herodes wylynesse who when hée thought hée had dealt moste wysely played most the foole For ther is no wisedom there is no wilinesse there is no counsel ageinst the lord He calleth the wise men vntoo him priuily as though he hadde loued the newe borne kyng as they dyd hée enquireth the tyme of the appéering of the starre as thoughe he had went too bée more assured of the Messias thereby hée wylteth them that when they had founde the chylde they shoulde bryng hym woordé as thoughe hée hadde

ensueth errour For wée flippe out of one sin intoo another out of one heresie intoo another Out of these at length springeth an euill conscience which bringeth foorth despaire What is too bée done in these miseries Chryst is too bee soughte Hée alone is able too remedie these mischéeues But where I pray you is hée to bée sought among our kinred and aquaintaunce No not so Where then In the holy citie Hierusalem that is too say in the churche Among whome among them that haue the woord Whē thou hast héere foūd Christ whom thou hadst lost thou must kéepe hym by faith by calling vpon him and by holy conuersation least hée forsake thée againe and so thou perish by the losse of Chryst as Iudas did ¶ Of the third BIcause the dooing of Ioseph Marie putteth vs in minde of the care and dutifulnesse of parents towards their children and in likewise the dooing of the childe Iesus admonisheth vs of the dutie of children and of their obedience towards their parents I will therfore speake of them bothe howbéeit somwhat briefly bycause y e same thing is woont too bée taught more exactly in the Catechisme Therfore on the parents béehalfe I thinke these admonishments ensuing too be necessarie First let parents beare in minde that the cause why they bryng forth chyldren is y t their children should be Citizens of the Churche and that they shoulde toogyther with them woorshyp God and that whēsoeuer thēselues shal fal a sléepe in the Lorde they may leaue woorshyppers of God in theyr roomes I would God there were many that would thinke thys earnestly Besides this let them persuade themselues that al their laboure is loste but if they bring-vp their children in the feare of God oftentimes call vpon Gods helpe ageinst so many snares which the diuel layeth for the tender age Wée héere many complain of the disobediēce of their children but they marke not that they are punished by God for that they would make their children good without the blissing of the Lord which they seldome call for in good earnest Thirdly let them consider how noble a thyng a childe is whom God himselfe hath shaped in his moothers wombe nourished brought foorth intoo the light and endued with bodie and soule to the intēt he should as it were in a table represent God his first paterne Fourthly let them know that these things are too be delt withall in order Untoo the body nourishment bringing vp apparell and sometime correction that they may kepe their children in awe Untoo the soule they owe doctrine and that of twoo sorts namely of Godlinesse of ciuilitie By the one they shall kéepe a good conscience before God by the other they shall obteine a good report among men For these are the twoo things that we must chéefly séeke after in this lyfe Paule comprehendeth them both when he sayth Yée parēts bring vp your children in nurture and awe of the Lorde Which is confirmed by the déede of Tobias who instructing his sonne sayth All the dayes of thy life beare GOD in thy minde and beware that thou consent not vntoo sinne Héere first he cōmendeth vnto his son the study of godlynesse and secondly he chargeth him that he consent not too sinne that is that he giue not eare too such as intice him to sinne And so he requireth of his sonne a certeine holy ciuilitie Last of all let parents consider how many sinnes they cōmit and heape one vpon an other which doo not their dutie in bringing vp their children as they ought too do First they trāgresse y e law of nature which telleth al men y t their duetie is to bring vp their children godlily honestly Secondly they sinne ageinst God For they despise the commaundement and authoritie of God For he commandeth that children should bée brought vp godlily and honestly and he is a despiser of GOD that refuseth too doo as he is commanded Thirdly he offendeth ageinst his owne estimation For gods wil is that parents should after a sort bée in his sted so far foorth as perteyneth to outward discipline But they make small account of this dignitie who neglect their dutie Upon these sinnes ensue many punishments both ghostly and bodily as well in the parents as in the children yea and in all the posteritie Now what maner of duetie children owe to their parēts the example of the child Iesus sheweth euidently so that it néedeth not greatly to séeke precepts from elsewhere First he went vp too Hierusalem with his parents wherby good childrē may lerne too worship god with their parēts and to loue holy méetings and reuerently too bée present at the Ceremonies of the Church Secondly he disputeth demaundeth and héereth Héereby may our children lerne too demaund the things y t they know not to dispute of things doutfull and to harken to suche as teach aright For although Chryst disputed not of any thing bicause he was in dout of it nor demanded any thing bicause he was ignorant of it ne herkned to thē bycause they could teach him more rightly Yet the example profiteth vs. Therfore must godly children at their cōming home dispute with their parents if they stand in dout of ought that they haue heard c. Furthermore Chryst loseth his parents his kinsfolk and his acquaintance for the woord of God Héerby may our children also lerne too set more by God than by their carnal parents and too haue the woord of God in greater regarde than the hestes of their parents Lastly Chryst returneth with his parents is obedyent vntoo them Héerby our children may lerne too stād in awe of their parēts to obey them in al things that are godly honest These vertues of childrē as they haue very large promises of good successe in this life so the vices in childrē which fight against these vertues haue threatnings of most gréeuous punishments which also extend themselues euen vnto their posteritie For the ofspring for the most part receiueth the vices of the auncitrie as it were by inheritance ¶ Of the fourth BIcause I haue spoken somewhat already of this .iiij. place the .viij. day agoe I will now speake not past a woorde or two Chryst in respect of his Godhead did not grow in age wisdome and fauor but in respect of his manhod and bicause he tooke vpon him the very nature of man in déede in it hée grew in age wisdome and fauoure Whose example would God wée could folow y t as wée grow in yéeres so wée might grow in wisdome and fauor bothe with God and men And that this may befall vntoo vs Chryste graunt vs too whom bée glory world without end Amen The .ij. Sunday after Epiphany ¶ The Gospell Iohn ij ANd the third day there vvas a mariage in Cana a citie of Galilee and the moother of Iesus vvas there And Iesus vvas called and his Disciples vntoo the mariage And vvhen the vvine failed the mother of Iesus

conscience and cursse Of the second BEhold thou shalt conceiue and beare a sonne and thou shalt call his name Iesus This is the declaration of the message the sense whereof is this I by Gods commaundement doo bring thée woord that shortly thou shalt be a moother beare a sonne whom thou shalt name Iesus Undoutedly héere the most chast virgin thought vppon the promised séede She héere 's it told hir on Gods behalfe that she shal bear a sonne whom she is willed too name Iesus this name Iesus which signifieth a Sauiour she tooke too bée set ageinst the cursse and death intoo which our first parents were falne for their transgression This name is woont too bée expounded more at large vpon the day of the Circumcision wherfore as now I passe on too the rest He shall bee great sayth the Angel Great in déede as who is the son of the highest Great in déede as who should ouercome Sathan Great in déede as who should giue the greatest things Great in déede as whose kingdome is euerlasting The Lord God saith he shall giue him the seat of Dauid his father and he shal reigne in Iacobs house for euer and of his kingdome there shall bee none end If wée marke this description wée shall finde foure things too bée spoken héere concerning Chryst. For first he sheweth his true manhoode when he sayth that he shall bée borne of the virgin Ageine he suppresseth not his Godhead for he saith he shall bée called the sonne of the highest The sonne of the highest is of al one nature with the highest Thirdly whē he addeth he shall bee great he signifieth the vnion in person For although he bée God and man yet is he one person and not two In the fourth place is noted his office that he is a Sauioure and a king that shal reign for euer How could it be said of Christ that he should haue the seat of Dauid his father when as he himselfe sayth My kingdome is not of this world according also as the sequele hath declared and that Dauids kingdome was a ciuill gouernement in Iewrie Dauid hild but the shadowe of the kingdome but this his sonne possesseth the very kingdome it selfe Dauids kingdome was a figure and shadowe of Chrystes kingdome and therefore both are called one kingdome bicause Dauid was the shadowe and Chrystes was the very kingdome it selfe Besides this it is the manner of the Scripture too peint out heauenly things by outward images too the intent the comparison may help our weaknesse ¶ Of the fifth ANd Mary sayd too the Angel hovv shal this come to passe seeing I knovve no man As if shée should say how can I bée made with childe bodily as thou sayst séeing I haue not as yet companyed with man The most chaste virgin knew it was an order established by God that men should bée conceyued of the séed of man and woman Neither had shée séene or herd of any example too the contrary since the creation of our first parents And therfore folowing the iudgement and experience of hir reasō in the order that God had stablished shée demaunded How may this bée séeing I know no man shall this conception come by some straunge maner And the Angell ansvvering sayde vntoo hir The holy Ghost shall come vppon thee and the povver of the highest shall ouershadovve thee And therfore that vvhich shall bee borne of thee shall be called holie the sonne of God Héere the Angell sheweth the manner of the Conception and remoueth the cause of the Conception from nature vntoo GOD the maker of nature As if hée had sayd Thou shalt not conceiue of mannes séed but of thy séede alone shalt thou beare a Sonne and that by the operation not of nature but of grace For the holy ghost by his heauenly power shall cause a very manchilde too bée conceyued of thy séed alone Héerupon sayth Austin By the grace of God or the power of God and the woorking of the holy Ghost was that thing which is vnited too the woord taken of the virgins flesh and that for this cause that if it had bin conceyued of the seede of man it had bin vncleane as all the rest are that come of Adam And that which is of y e fleshe is flesh vntruthe and vanitie Iohn 2. Nowe it behoued that by Chryst should bée brought in grace and truthe Therfore hée could not bée begotten by man but it behoued that thing too be done by some secrete power of God too the intent that béeing cléere from all sinne and holy he might also make vs pure and holie by becomming an holie vnspotted sacrifise too his Father Ageine hée was conceyued of the holy Ghost too the intente wée might knowe that whatsoeuer the sonne speaketh is the moste assured wil of the father For the holy Ghost is the substātial loue of the father and the sonne Furthermore bicause the holy Ghoste is the spirit of sanctification and purging For he of that blud which he had made pure framed the body of Chryste that it might bée cleane and frée from all sinne as is sayd afore also These were and are the causes why it was not séemely for Chryst too bée begotten of the séed of man but by the operation of the holy Ghost alone And thereof dooth the Angel giue an incling when he sayth and therfore that holy thing that is borne of thée shalbée called the sonne of God Now although y e blissed virgin gaue credit too these words of the Angel yet notw tstanding too the intent hir faith might bée the better confirmed hée addeth a signe wherby shée is assured And beholde sayth hée thy cousin Elisabeth also hathe conceyued a Sonne in hir olde age and this is the sixth moneth too hir that is called barein As if he had said thou reasonest w t thy selfe that it is ageinst the law of nature the order established by God that thou shouldest cōceiue and bée stil a virgin bear a child and continue stil a virgin But I wil shew thée another thing which is also ageinst the order of nature Thy cousin Elizabeth is barrein both by nature by reason of yéeres By nature surely bicause shée hath liued so many yéeres with a husband and neuer had child in so muche that too hir reproche shée is called barreine By reason of yéeres for that shée is now past the yéeres of childbearing although shée had bin neuer so frutefull in times paste notwithstanding this is the sixth month since shée cōceyued such is Gods ordinance and will Wherefore confirme thy selfe with this signe and assure thy selfe it shall come too passe in déede that thou shalt beare a Childe also Sée héere the custome of God who neuer dealeth with mā by his bare woord but alwayes addeth some outward signe too the intent he may apply him selfe the more too our weaknesse while he offereth his will too our mind by his woord as it were visibly too