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
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

That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpō the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heauēs it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the ●●●●●tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the māhood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which belōg to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accōplishing that which belōgeth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ

THE SVBSTANCE OF CHRISTIAN RELIGION SOVNDLY 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. This is life eternall that they know thee to be the onely verie God and him whom thou hast sent Iesus Christ Ioh. 17.3 Whatsoeuer I command you take heede that you do it Thou shalt put nothing therto nor take any thing therfrō Deu. 12.32 LABORE ET CONSTANTIA Imprinted at London by R. F. for Iohn Oxenbridge dwelling in Paules churchyard at the signe of the Parrot 1595. TO THE RIGHT HONORABLE AND HIS VERIE GOOD LORD THE LORD Edward Earle of Bedford and to the right honorable also and vertuous Ladie the Ladie Lucie his wife E. W. wisheth all growth of goodnesse in this life and in the end euerlasting blessednesse through Christ MAy it please your HH to vnderstand that hauing by my fathers appointmēt for exercise sake according to my poore skill translated out of Latin into English this worthy worke following and God hauing besides prepared a way when I did neither thinke nor know of it to bring it to light sight of men by putting it into Print I bethought my selfe as well as my want of yeares discretion would suffer me of some worthy persons patrōs to whom I might dedicate these my simple labours Amōgst many none came more oftē more iustly into my remēbrance thā your HH whose affectiō in the Lord to my father and some measure of Christian care for me in the world haue made me bold euen as it were to presume to dedicate these simple fruits of my first trauailes vnto you What reasons I haue besides those alledged to lead me thereto I shall not need largely to lay out Your HH zeale to Religion your fauours to me as also some declaration of all dutifull thankefulnesse from my selfe towards you for the same haue greatly prouoked me In whō though there be nothing as in regard of my selfe and paines taken herein that may commend it yet as in respect of the worke it selfe sure I am not by mine owne iudgement I protest for how weake and childish that is I very well know but by the sentence of sundry very learned men both for the soundnesse and sufficiencie of the things therein contained as also for the methodicall maner of handling the same there will be found much that may well beseeme your HH profession and place And so earnestly praying the good acceptation of that which is done that vnder your HH patronage it may be the better receiued amongst men and humbly beseeching the continuance of your HH fauours that so I may the better proceede in godlinesse and learning whereunto my parents though not able indeede of themselues to maintaine me therein haue vnfainedly dedicated me I my self haue willingly vowed my selfe and hartily crauing pardon for my boldnesse scapes this or any other way cōmitted I humbly end At Londō the first of this Ianuarie 1595. Your HH humble and dutifull as he is much bound Elijahu Wilcocks The titles of the common places handled in these Partitions 1 Of the word of God pag. 1.179 2 Of God pag. 2. 3 Of the attributes of God pag. 2. 4 Of the persons of the Deitie or of the holie Trinitie pag. 12. 5 Of the workes of God pag. 14. 6 Of the decree of God where also of the decree of Predestination pag. 16.17 7 Of Creatiō where of the image of God pag. 18.19 8 Of good and euill Angels pag. 20.21 9 Of man his state and free will pag. 21.22.23 10 Of the prouidence of God pag. 28. 11 Of good pag. 28. 12 Of euill pag. 29. 13 Of sinne pag. 29. and those that follow 14 Of the action of God pag. 36. 15 Of the instruments of God pag. 36. 16 Of Gods permission or sufferance pag. 40. 17 Of the conseruation of things pag. 42. 18 Of Predestination pag. 44. 19 Of the naturall manifestation of God where concerning the law of nature pag. 45. 20 Of afflictions the crosse pag. 46. and those that follow 21 Of Gods secret mouing of the wills pag. 49. 22 Of Gods gouerning of all humane actiōs pag. 50. 23 Of the supernaturall manifestation of Gods will pag. 51. 24 Of the law of God whereof the decalogue or 10. Cōmandemēts 52. those that follow 25 Of the ceremoniall and iudiciall law of God pag. 63 26 Of the Gospell pag. 63. 27 Of Christ of his person of his double state incarnation conception by the holy spirit of his personall vnion of the maiestie of the humane nature of Christ of the cōmunicating of the Idioms or properties of his birth obediēce suffering death burying descēsion to hell exaltation resurrection from the dead ascension into heauen sitting at the right of God his father pag. 64. and following 28 Of the office of Christ or of the office of the Mediatour pag. 78. and following 29 Of the foretelling of things to come pag. 82. 30 Of Gods promises pag. 84. 31 Of Gods threatnings pag. 86. 32 Of Gods calling pag. 87. 33 Of the couenant of God pag. 89. 34 Of the benefits purchased to vs by Christ pag. 89 35 Of the cōmuniō or fellowship with Christ pag. 91. 36 Of iustification where of forgiuenesse of sinnes pag. 93. 37 Of regeneration or sanctification where of repentance pag. 94. 38 Of adoption pag. 100. 39 Of the libertie of the sonnes of God where of Christian libertie and of things indifferent pag. 102. and those that follow 40 Of comfort vnder the crosse in death pag. 105 and so forward 41 Of diuine signes where of miracles and the Sacraments pag. 114. 115. and so forward 42 Of Baptisme pag. 132. 43 Of the Supper of the Lord. pag. 136. c. 44 Of the workes of God after this life where of the generall resurrectiō the last iudgement and glorification of the elect pag. 151. 152. and those that follow 45 Of the true Church where of true Religion pag. 155. c. 46 Of the Ministers of the Church pag. 159. 60. 47 Of the Ecclesiasticall power where of the power of order iurisdiction of the lawfull calling of Ministers of the power of the keyes of the Ecclesiasticall discipline of excōmunication pag. 163. 164. and so forward 48 Of Counsels pag. 170. 49 Of the false Church where of false Religiō of the enemies of Christ and his kingdome of the Iewes of their reiection and restitutiō of the Mahumetistes heretickes Anrichrist of the Church of Antichrist and of false Prophets pag. 172. 173. and following The second booke 50 Of good workes pag. 179. 180. Of things adioyned thereto pag. 180. 51 Of things disagreeing with good workes where of the feare of God of constancie prudence

92.8 Infinitenesse is an essentiall propertie of God by which we vnderstand that the diuine essence can in no wise be cōprehēded in any boundes 1. Kin. 8.27 2. Chro. 2.6 and 6.18 It is also called his vnmeasurablenesse Vbiquitie is an essentiall property of God by which he is alwayes present euery where in all things Iere. 23.23.24 Psal 139.7.10 Esa 6.3 and 66.1 It is also called omnipresence Infinitnesse is the cause of vbiquitie For that that is euery where is therfore euery where because it is infinite Neither is neither can any thing be said to be euery where except it be infinit And this is proper to the Deitie alone that it be whole euery where in euery particular place Omnipotencie is an essentiall propertie of God by which he can bring to passe all things whatsoeuer he doth will now he doth will all those things which are agreable to his nature and word Luk. 1.37 and 18.27 Omniscience is an essentiall propertie of God by which he most perfectly knoweth euen in one moment all things euery where Hebr. 4.13 The meditation hereof hath a double vse one for our exhortation the other for our comfort It serueth vs for exhortation because it stirreth vs vp to the sincere feare of God that in euery place we may flie all filthinesse and sins seeing all things though neuer so secret are subiect to the eyes of God nothing can be hid frō thē seing also God will bring forth into the open light all secrets in due time It serueth vs for comfort because it doth strēgthē our minds in all miseries seeing God knoweth them they cānot be hid frō him Thus haue the simple attributes of God bene handled The compared follow The compared attributs of God are those titles which do belong properly to creatures but are by a metaphore or similitude attributed to God For the Scripture oftentimes doth speake of God according to mās capacitie Of them some are taken from man some from other creatures Those which are taken from man are said to be attributed to God by a humane passiō A humane passion is a metaphore Of a humane passion in God whereby those things which perteine to man are by a similitude attributed to God Of this sort are these the parts members senses affections and adioynts of man The soule which is a part of man is attributed to God Iere. 5.29 and 9.9 Amos. 6.8 Where by the soule is meāt the life of God that is to say the very essence of God it selfe And by the members of the body by the senses affectiōs adioynts which are attributed to God a power is meant to be in God performing for vs certaine actiōs by an incōprehensible maner whereof the works which men performe by the meanes of their members senses affections and adioyntes be as it were a certaine resemblance These members of the body are attributed to God the head the face the eye the apple of the eye the mouth the eare the nose the nostrels the hand the arme the right hand the finger the hart the wombe the feete By Gods head is meant God himself being such a one as to whose glory all things are to be referred which are subiect to him in Christ 1. Cor. 11.3 God is the head of Christ By face or countenance is meant sometime presence sometimes the fauour kindnesse or God Psal 114.7 and 27.8.9 and 31.17 Sometimes anger Psal 34.17 By the eyes is meant either the good will and fauor of God Psal 34.16 Or the prouidence of God or else this namely that God seeth all things By the apple of the eye is meant that which is most deare to God Deut. 32.10 Psal 17.8 Zach. 2.8 By the mouth is meant either the decree of Gods prouidēce Mat. 4.4 or else the cōmandement or reuealing of his word Iere. 9.12 By the eares is meant either readinesse and facilitie in hearing our prayers Psal 31.3 and 34.16 Or this that God heareth all things By the nose is meant the fierce wrath of God Ierem. 49.37 By the nostrels to which smelling is attributed is meant that acceptation by which he taketh sacrifices to be well pleasing and acceptable vnto him Genes 8.21 By the hand is meant power protection liberalitie workemanship and those things which are like these Iob. 10.8 Psal 31.6 8.7 By the arme is meant power strength and might Genes 49.24 Exod. 6.6 By the right hand is meant the power or rule of God As in the Creede of the Apostles By the finger is meant power mightie working Exod. 8.19 or else workemanship Exod. 31.18 By the hart is meant either the liuing essence of God for the hart is iudged to be the seate of life in a liuing creature Genes 6.6 or the decree of God because the holy Scripture doth appoint the hart to be the seate of the sense whose part is to think to determine Iere. 19.5 or the good pleasure of God as when Dauid is said to be a man according to Gods owne hart By the wombe is meant generation Psal 110.3 By the feete is meant strength or power Psal 110.1 or else the presence of God Hitherto of the members attributed to God in the Scripture now follow the senses By the senses attributed to God there is vnderstood the prouidēce of God Mat. 14.2 The senses which are attributed to God are either inward or outward Inward as memorie or remembrance Esa 49.16 1. Sam. 15.2 To which is opposed forgetfulnesse Esa 49.14 The outward senses attributed to God are sight Genes 1.4 Hearing Psal 5.2 and 6.8.9 Smelling Genes 8.21 And these are the senses which are attributed to God the affections follow Affections are attributed to God as loue grace or mercy anger furie hatred repēting The loue of God is that whereby he being moued doth bestow his gifts on his creatures Mal. 1.2.3 Iohn 2. Tit. 3.4 Ephes 2.4 Of the grace of God The grace or mercy of God is the fauour good will clemencie of God by which he giueth freely to his elect without any desert of theirs all good things both for body and soule especially eternall life Rom. 11.6.12.25 The schoolemen do make two sorts of the grace of God A grace making a man freely accepted another grace giuen freely The schoolemen for the most part do vnderstand by the grace which maketh a man freely acceptable the gifts qualities infused into the soule but more rightly it is taken for the fauour mercy of God which doth not consist in vs but in God himselfe Grace giuē freely is euery gift which doth proceede from the loue liberalitie of God and is bestowed vpon vs. Paule calleth it the gift by grace Rom. 5.15 Schoolemen call it an infused grace The good pleasure of God is that by which he suffereth all good things to please him Gene. 1. God saw all things that he had made and behold they were very good So workes done by faith please God The