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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10398	Three and tvventie sermons, or, Catechisticall lectures upon the sacrament of the Lords Supper preached monthly before the Communion. By that late able, and painfull preacher, Master Iohn Randall Bachelour of Divinitie, pastor of Saint Andrewes Hubbart in little Eastcheape London, sometimes fellow of Lincolne Colledge in Oxford. Published by his executor Iosh. Randall, as he found it corrected by the authors one hand, in his study, since his death.	Randall, John, 1570-1622.; Randall, Joshua, fl. 1630.	1630 (1630)	STC 20682A; ESTC S115645	295,622	568

of our punishment our reconciling unto God the perfect and absolute redemption of our soules and bodies from that miserable and damnable estate that we were in this is the death of Christ and the right remembring of his death remember Christ dying the act of his death remember Christ dying the benefit of his death to us and this is the right remembring of Christ his death which is tendred unto us in the Sacrament of the Lord supper But yet withall when it is said remember his death we must not take it so as if therfore we shold neglect or forget the remembrance either of that which went before his death or of that which came after his death we must remember them also we must remēber that which went before his death as his birth his life his meannesse other parts of his humiliation also we must remember that which followed after his death namely his resurrection his ascension and other parts of his glorification for Christ is given wholly unto us in the Sacrament of the Lords Supper and therefore we must receive him wholly for all the passages of our Saviour Christ before his death in his death and after his death they all make up together one and the same worke of our redemption and therefore all these passages must bee wrapt up together in one and the same apprehension of ours Wee must remember the death of Christ especially in the Sacrament of the Lords Supper but yet under the comprehension of the death of Christ wee must meditate upon those things that went before his death and those things that came after his death every thing in their kinde and in their place and order this we are to understand by the death of Christ Next it is faid here the Lords death By the Lord wee are to understand the Lord Iesus Christ who is Lord over all blessed for evermore Christ is the Lord by nature and being as the Father is Lord and the Holy Ghost Lord so also is Christ the Lord by nature and being But yet Christ is intituled to the name Lord by a kinde of excellencie and specialtie in regard of his office of Mediatorship wherby hee is Lord over all but especially Lord over his Church And wee must understand that our Saviour Christ is more usually called Lord at the time of his Death and Resurrection and afterwards then hee was before The Reason of it is this because howsoever our Saviour Christ was Lord alwayes and even in the dayes of his flesh did many wayes shew forth himselfe to be Lord yet notwithstanding at his death and afterwards he did then especially and most certainly prove himselfe to be the Lord and then hee did most manifestly shew and declare himselfe to be the Lord by doing that then which never any could doe but the Lord himselfe What the things are shall bee shewed God willing by and by The Lords death some may say this seemes to be a strange speech Here are but two words and yet they seeme to imply a flat contradiction one to another If hee be the Lord how could hee dye And if he dyed how could he be the Lord Could the Lord dye For answer hereunto wee must consider that our Saviour Christ consisteth of two natures God and Man he is perfectly God and Lord and withall hee is perfectly Man and by reason of the union of these two natures his Godhead and his Manhood in one and the same Person Christ there ariseth a certaine communion of the properties of both these natures whereby that which is proper unto Christ as hee is God is yet affirmed of him even as he is Man and whereby on the other side that which is proper unto Christ as he is man is affirmed of him as hee is God It is a deepe mystery of our faith and yet a necessary point to be knowne for without the knowledge of this wee cannot rightly know Christ I desire to make it plaine Christ I say is perfectly God or Lord and perfectly man and because that these two natures his Godhead and his manhood are so nearly united into one and the same person of the Sonne of God hence it comes to passe that there is a communication of properties that is to say those things that are proper to him as he is God are affirmed of him as hee is man and those things that are proper to him as he is man are affirmed of him as he is God To give an instance of the first those things as are proper to Christ as he is God are affirmed of him as he is man Iohn 3.13 For no man ascended up to heaven but he that hath descended from heaven even the Sonne of man which is in heaven Our Saviour Christ speakes it of himselfe even the Sonne of man that is in heaven when our Saviour Christ spake these words hee was upon the earth and not in heaven as he was man and yet there it is said the Sonne of man that is in heaven as though then hee were in heaven at that instant even as the Sonne of man How can these stand together he being man was on earth and yet in heaven at that instant The doubt is clearly answered thus Consider Christ consisting of two natures God and Man perfectly God and perfectly Man and then you shall finde by reason of this union in one person that well may the properties of the one be affirmed of the other Christ the Sonne of man is also the Son of God and as God so he was then and alwayes in heaven and because God and Man in Christ are but one person therefore Christ the Son of man is said then to be in heaven The Sonne of God was then in heaven Christ the Son of Man is the Sonne of God therefore Christ the Sonne of man was even then in heaven One thing must be observed for the right understanding of this mystery and that is this namely that those properties that belong to God are affirmed of Christ as he is man and so on the contrarie but we must understand it of the person of Christ and not of the natures of Christ that is to say for the person of Christ to speak of Christ in his person it is a true and a necessary rule the property of Christ as he is God is affirmed of him as he is man but in regard of the natures it is contrary that that which is proper to the nature of man is not to be affirmed of the nature of God to say that the Godhead dyes that is blasphemy but to say that the manhood dies that is true If Christ shold have said Ioh. 3.13 my manhood that in heaven that had beene an untrue speech for that was not then in heaven but that he in regard of his Godhead and the union of the two natures was in heaven that is a most true and holy speech The reason why we must put this difference is because

Christ hath but one person his manhood hath his subsistence in the person of the Sonne of God so that Christ both God and Man is but one person but the natures that is to say his Godhead and his manhood are still distinct and severall things notwithstanding the union of the person Now on the other side that which is likewise proper to Christ as he is man the same is affirmed of him as he is God As for example Luke 1.35 That which shall be borne of thee shall be called the Son of God That Christ should be borne of the blessed Virgin in respect of his Godhead is blasphemy to imagine but because Christ in respect of his manhood was borne of the blessed Virgin and the same Christ man was also Christ the Son of God therefore by reason of this neare union of the two natures in one and the same person of the Son of God it is truly said that Christ the Son of God was borne of the blessed Virgin Acts 20.28 there it is said that God purchased his Church by his owne blood if a man should speake this of himselfe it might seeme blasphemie but God spake it and therefore it is true it is spoken of Christ for it is he alone that hath purchased it and it is a proper thing to purchase it as he was man but not as he was God for man hath blood God hath none yet notwithstanding by reason of the union of these two natures it is said that God purchased his Church by his blood because the same Christ that is man is also God and therefore truly may it be said God hath purchased it c. So here the Lords death saith the Text that Christ dyed this is a proper thing belonging to him as he was man but as he is Christ the Lord it is not so proper yet it is affirmed to be the Lords death that is by reason of the neare union of these two natures and therefore that which is proper to Christ as he is man is affirmed of him as he is God this is a deepe mystery and yet notwithstanding it may reasonably well bee conceived of us it agrees with the whole current of the Scripture and therefore we must hold it as an undoubted truth the matter being thus cleare concerning the Lords death let us come to the Doctrines that hence arise for our instruction the death of the Lord the doctrine hence to be observed is this Doctr. 1 That howsoever Christ Iesus was shamefully crucified and put to a most ignominious and cruell death upon the Crosse as ever any man could be put unto yet notwithstanding even in that state of his death he was then the Lord and still shewed himselfe to be the Lord even the glorious Lord of heaven and earth The doctrine containes two branches and each of them is to be proved severally The one is that Christ was the Lord in his death and the other is that Christ shewed himselfe to bee Lord in his death This I take to be the reach of the Text that he was the Lord in his death Acts 2.36 Let all the house of Israell now know for a surety that God hath made him both Lord and Christ this Iesus I say whom ye have crucified Marke it he speakes there of Christ in regard of his death This Iesus whom ye have crucified and in that state he calls him Lord God hath made him Lord even this Iesus whom ye have crucified so that Christ was Lord even when hee was crucified See how the Apostle layes these termes together the Lord and Christ and Iesus Some man may say It may be he was the Lord before his death but not in his death or else after his death but the Apostle shewes that he was Lord even in his death so long as hee was Christ and Iesus so long he was Lord but he was Iesus and Christ in his death and therefore he was Lord in his death Acts 3.15 God hath glorified his Sonne Iesus whom ye betrayed and denyed ye have killed the Lord of life whom God hath raised from the dead He speakes there of Christ in the state of his death he calls him the Sonne of God that is to say hee was the Lord when he was betrayed when hee was denyed and when he was killed yet he was the Lord still in all that meane estate When they had him in their bloody clutches yet still he was the Lord when they killed him yet still he was the Lord of life Ye have killed the Lord of life saith the Apostle 1 Cor. 2.8 Which none of the Princes of this world have knowne for had they knowne him they would not have crucified the Lord of glory Mark the Text saith they have crucified the Lord of glory though they knew him not to bee the Lord of glory yet God knew it that he was the Lord of glory whom they crucified hee called him the Lord of glory even when he was crucified Marke it glory and shame are most directly contrary one to another even as the East is to the West or Heaven to Hell to be crucified is the greatest shame that ever can befall man to be the Lord of glory is the highest and the greatest degree of glory that ever can be conceived of God Christ being crucified was the Lord of glory even in that low and base and meane estate in that shamefull state of his still hee was the Lord the glorious Lord of heaven and earth and so he shewed himselfe to be the Lord of glory which is the next point and the other branch of the observation and now to be proved For proofe of that look into Phil. 2.6 7 8. there the Apostle tells us that Christ whilest he was of no reputation whilest he was in the form of a servant whilest he humbled himselfe to the death of the Crosse all this while he was equall with God hee was the Lord all this while even in all the time of his crucifying In the ninth tenth and eleventh verses there you shall see he shewed himselfe to bee the Lord of glory wherefore the Lord hath given him a name above all names that at the name of Iesus should every knee bow both of things in heaven and things in earth and things under the earth and that every tongue should confesse that Iesus Christ is the Lord unto the glory of God the Father As Christ was the Lord when he was crucified so hee shewed himselfe to bee the Lord when he was crucified for then was that done by Christ in regard of his obedience by which and for which hee did obtaine a name above all names and he did justly deserve to bee acknowledged a Lord of all Lords a glorious Lord that at the name of him should every knee bow and every tongue should confesse that he is the Lordunto the glory of God the Father So that Christ did doe that upon the Crosse whereby hee shewed himselfe