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
A77498	The drinking of the bitter cup: or, The hardest lesson in Christ's school, learned and taught by himself, passive obedience. Wherein, besides divers doctrinall truths of great importance, many practicall directions are held forth, for the teaching of Christians how to submit to their heavenly father in suffering his will, both in life and death, patiently, obediently, willingly. / As it was lately presented to the church of God at Great Yarmouth, by John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1660 (1660)	Wing B4713; Thomason E1838_1; ESTC R210133	201,893	311

revealing this mystery to us and in us Now give we to each what is their due As to Christ the glory of his suffering his drinking of this Cup of which I shall God willing speak hereafter so unto God his Father the glory of this act of grace in him his thus giving his Son giving him this Cup to drink for us And thus have I done with this Second Particular in the former part of the Text. By whom it was that this Cup was thus presented viz. by God the Father The Cup which my Father hath given The third is yet behinde to which I now come To whom this Cup is here said to be given Partic. 3 To Whom To Me. God the Father gave this bitter Cup to his Sonne Christ This Bitter Cup given to Christ He was the Subject of this Passion Jesus Christ the Son of God So Scripture every where asserts it God so loved the World that he gave his only begotten Son Joh. 3.16 He spared not his own Son but delivered him up Rom. 8.32 To him was this bitter Cup given But how to him Explic. And wherefore to him The resolving of these two Questions will be sufficient for Explication and Illustration For the former Q. 1 How is this Cup said to be given to Christ Whether to Christ as God or as Man or both How was he the subject of this Passion whether as God or as Man or both To this take the Answer briefly This Cup was given to the Person of Christ A. Whole Christ was the subject of this Passion Whole Christ the subject of this Passion It was that Person who was both God and Man which suffered dyed It was not the humane nature alone as abstracted and separated from the Divine which thus suffered but whole Christ Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ God and Man It is a true Rule that all the Actions and Passions of Christ whatever he did or suffered as Mediator betwixt God and Man they are all to be attributed unto his whole Person as God and Man And such was this work which he did upon the Crosse the satisfaction which he there made it was Opus Personale a Personal work wherein both the Natures were interested Not the Manhood alone or the Godhead alone but both together in one Person The Cup which my Father hath given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is Personall It was not given to him as God or as Man but as both God and Man in one Person Q. Yet suffering only in his Humane nature August de Haeres c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipassiarii Superiore etiam saeculo in Germania nostra quidam ausi sunt asserere Christum secundum utramque naturam passum esse Polan Syntag. l. 6. c. 18. The Divine nature impassible But what then did both Natures drink of this Cup Did Christ suffer in and according to both natures A. So indeed some Hereticks of old asserted it that Christ suffered not only in his humane nature as Man but also in his Divine nature as God From whence they were called by the name of Theopassians who have not wanted some to follow them in after-ages and some of late times But this is justly condemned as an Error a gross one asserting a plain impossibility True it is all things are possible with God viz. to doe them but himself not passible in any thing so as to suffer from his Creature Christ as God he could not suffer he could not dye the divine nature being impassible as well as immortall A Truth fitly illustrated by a familiar similitude Whilest the Axe heweth a piece of Timber upon which the Sun shineth the Wood is cut but the Sun-beams not touched they still remain impassible Even so was it in the Passion of Christ the humane nature suffered but not so the Divine Though united unto the humane whilest it suffered yet it remained impassible As it is with the soul and body in man though both be united together whilest the man suffereth some corporal punishment yet the Body properly feeleth the smart of it the soul not suffering save only by way of sympathie So was it here in the sufferings of Christ the Godhead and Manhood were both united in the Person suffering but the Godhead suffered not So as we must then conclude it that the whole Person of Christ suffered but properly in or according to his humane nature So Scripture explains it self Christ suffered for sins c. being put to death in the Flesh saith St. Peter 1 Pet. 3.18 And again in the Chapter following vers 1. Christ suffered for us in the Flesh It was Christ that suffered The Person of Christ he who was both God and Man but how What in his divine nature Not so but in his humane in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to his humane nature This is that which St. Paul meaneth 2 Cor. 13.4 where he saith that Christ was crucifyed through weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through the weaknesse of his Flesh his humane nature which was subject to all humane infirmities sin only excepted In this nature it was that Christ suffered in his humane nature and only in that As for his Godhead it suffered not Q. No How God is said to have suffered and dyed you may say what then means that of the same Apostle Act. 20.28 where he tells the Elders at Miletum that God purchased the Church with his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that other Text 1 Cor. 2.8 where he saith of the Jewes that they crucified the Lord of Glory And so St. Peter Ye have killed the Prince of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author of it Act. 3.15 Texts made use of by those Hereticks of old for the maintaining of the suffering of the divine nature in Christ A. To this the answer is obvious and easie In Christ there are two natures which are so united as that they make but one Person And from this union floweth a communication of properties Passio Christi Divinae naturae tribuitur Dialecticâ tantum verbali ut aiunt praedicatione non autem Physicâ reali per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danaeus de Haeresib c. 73. Vid. Engl. N. Annot. in Act. 20.28 as they call it whereby that which is proper to one nature is sometimes attributed to the other or rather as some of our Divines doe more warily and soundly explain it that which is proper to one nature is attributed to the Person denominated from the other nature In hoc utroque loco quod proprium est humanae naturae tribuitur Personae à divina natura denominata per communicationem Idiomatum Polan Syntag. ubi suprà And so look we upon it in those Texts To shed his blood to be crucifyed killed it was proper to the humane nature of Christ but it is there attributed to the whole Person being

There is one God Generally To all his Creatures to whom he is a Father and Father of all saith the Apostle Eph. 4.6 of all creatures Which he may be called upon a divers account 1. A Father by creation All things having their Originall their being from him By Creation Vnto us there is but one God the Father of whom are all things 1 Cor. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things have their being from him as a Childe from the Father Have we not all one Father hath not one God created us saith that forecited Text Mat. 2.10 2. And secondly a Father by Providence By Providence as he giveth them their being so he taketh care of them providing for them as a Father doth for his children The eyes of all wait upon thee and thou givest them their meat in due season Psal 145.15 3. And thirdly a Father to them similitudine vestigii In regard of similitude in regard of some similitude and likeness betwixt him and them there being never a creature but hath some print and footstep of God imprinted upon it Quaelibet herba Deum Never a creature but whoso looketh upon it may see something of God in it Thus is God a Father to all Creatures universally 2. Among them he may be said to be a Father after a more special manner to Mankinde Specially to Mankinde In whom there is not only similitudo vestigii but imaginis not only some footsteps but even the Image of God So was Man at the first created Let us make man in our own image after our likenesse Gen. 1.26 So God created man in his own Image in the image of God created he him vers 27. resembling his Creator as a childe doth the Father like unto him as in divers other perfections so especially in knowledge holinesse and righteousnesse 3. Peculiarly to true Believers Among men he is said to be a Father more peculiarly to all true Believers To them a Father by the grace of Adoption Having predestinated us to the adoption of children by Jesus Christ unto himself Eph. 1.5 As also by the grace of Regeneration Bless d be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again 1 Pet. 1.3 Hereby he reneweth his Image in them making them partakers of the divine nature as St. Peter calleth it 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the Divine essenee or substance which is incommunicable to any creature but of divine qualities whereby they are made like unto God in grace here and glory hereafter And being thus related he performeth all the offices of a Father to them providing for them necessaries and conveniences both temporall and spirituall upon earth and laying up an Inheritance for them in heaven Behold a sea of matter which I might here lanch into and that without any wrong either to you or the Text. But I shall confine my self In the fourth and last place Properly unto Christ God is most properly a Father unto Christ Blessed be God the Father of our Lord Jesus Christ 2 Pet. 1.4 So we finde our blessed Saviour often calling him My Father worketh hitherto Joh. 5.17 and frequently elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so our Translations both old and new do here render the Text My Father And so God may be said to be the Father of Christ and that in a most peculiar way so his Father as he is not of any other His Father and that in reference to both natures God a Father to Christ in reference to both natures His Godhead His Manhood 1. In respect of his Godhead According to his Godhead so he was his naturall Father begetting him by an eternall wonderfull unexpresseable unconceiveable kind of generation communicating the whole divine essence and substance unto him as a natural Parent communicates his nature to his Son Thou art my Son this day have I begotten thee saith God the Father to his Son Christ whom according to his divine nature he begat from all eternity Psal 2.7 Whence it is that he is called the only begotten Son of God Joh. 3.16 the only begotten of the Father Joh. 1.14 Not only Primogenitus but Vnigenitus not only the first born which he is also said to be The first-born of every creature Col. 1.15 The first-born among many brethren Rom. 8.29 in as much as he is the heir of all things Heb. 1.2 having the preeminence among all Gods children but the Onely begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he was according to his Godhead 2. According to his Manhood And secondly according to his Manhood So God may be called his Father And that 1. In regard of the wonderfull Conception of it In regard of that wonderfull and extraordinary operation of the Father in his conception which was effected by his sending of his holy Spirit to work it The Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee saith the Angell to the Virgin Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as it was in the Creation where it is said that The Spirit of God moved upon the waters Gen. 1.2 putting forth a secret and immediate power in the production of those creatures so did it over-shadow the Virgin effecting this conception by an immediate and extraordinary power And upon that account though not only or chiefly that as Socinians would have it Christ is called the Son of God So it there followeth Therefore also that holy thing which shall be born of thee shall be called the Son of God Thus was God the Father of Christ according to his Humane nature in respect of the conception of it 2. And secondly in regard of the Personal union In regard of the Personall Union which was and is betwixt the God-head and the Manhood The Manhood being as it were marryed unto the Godhead made one Person with it by an inseparable indissoluble union God who was the Father to the one by nature he becomes also a Father to the other And upon these accounts it is that Christ here as frequently elsewhere maketh claim to this Relation calling God his Father And to him it is that here he looketh in the businesse of his Passion Christ in his Passion looking unto God his Father as his Father Being now to drink this bitter cup which he saw coming towards him he looketh up unto God his Father and he looketh upon him as his Father Each of which will afford us somewhat for our Instruction 1. Obs Christians to eye God in all their sufferings In that Christ here looketh up unto God his Father see we whither it is that Gods people are to look in all their Grosses and Afflictions that befall them Look upwards see God in them So doth our heavenly Pattern here the Lord Jesus The High-priests with the Scribes and

denominated from his Divine nature God shed his blood that is that Person who was ruely God as well as Man shed his blood not as God but as Man Deus sed non qua Deus God but not as God Deus sed non Deitas God in the Concrete not the Godhead in the Abstract The Lord of glory was crucifyed the Author of life was killed that Person who was so in respect of his divine nature was crucified killed in his humane nature That which is proper to one nature is attributed to the person So is it with man in whom soul and body are united that which is proper to one of these is attributed to the Person As when the Body is sick wounded buryed we say the man is so So in the sufferings of Christ it was his Manhood which suffered not the Godhead yet it is attributed to the person Which is as I say sometimes denominated from the one nature sometimes from the other It was the humane nature of Christ or the Person of Christ in and according to his humane nature which properly suffered And this he did in his whole man Christ suffering in his whole man In his Body both in his Body and Soul 1. In his Body This it was which was bound scourged spit upon Crowned with thorns which first bare the Crosse and then was born of it which was pierced by the Nayls and the Spear which shed its blood Thus did he bear our sins in his own body on the Tree as St. Peter hath it 1 Pet. 2.4 And we are said to be sanctified that is freed from the guilt of sin and consecrated to the service of God through the offering of the body of Jesus Christ Heb. 10.10 2. But not his Body only but his Soul also In his Soul That also did bear a part in this suffering which it did not only by way of sympathy with the Body but immediately in and by it self So it did in that Agony of his in the Garden where he made that sad complaint to his Disciples My soul is exceeding sorrowfull even unto death Matth. 26.38 And afterwards upon the Crosse where being under a sad Eclipse the light of his Fathers countenance being hid from him by that black Cloud the sins of the World in that conflict he cryeth out My God my God why hast thou forsaken me Matth. 27.46 Thus did he then suffer in soul His soul being made an offering for sin as well as his Body as the Prophet Isai hath it Isa 53.10 Thus did he suffer in his humane nature in his whole man both Body and soul Q. But it may be said what then did not the Godhead also act a part in this Tragedy Was that only a Spectator a Looker on whilest the Manhood suffered A. The Godhead acting in the suffering of the Manhood Not so the Godhead at this time was not idle though it did not bear yet it acted a part in this Passion Though it did not suffer with the humane nature yet it concurred with it in sufsuffering Which it did in divers particulars Take we notice of Four or Five of them 1. Voluit It willed that suffering Christ as God willed that his suffering as Man Willing that it should suffer So much he intimates unto his Disciples Joh. 10.17 18. where he tells them I lay down my life that I may take it again No man taketh it from me but I lay it down of my self He layed down his life how why by the same power by which he took it up again by the power of his divine nature according to which he is properly called the Prince or Author of life Act. 3.15 By this power it was that he raised up his body from the death and by this power it was that he gave it up to death It was not the power of his humane nature that could doe this to lay down his life and take it up again at pleasure This was an act of his divine nature as well as his humane 2. Quievit As the Godhead willed that the Manhood should suffer Resting that it 〈…〉 suffer so it rested that it might suffer The divine nature was not withdrawn and severed from the humane in the time of its passion the union betwixt them being indissoluble but it rested not putting forth its power in any way of resistance which if it had done it was not all the Powers of Hell all the Men and Devils in the World that could have brought him to the Crosse The Godhead rested slept as it were even as Sampson did whilest his locks were cut off which it did for those three dayes during which time Christ seemed to be wholly left in the hands under the power of those his bloudy enemies for them to execute their rage and malice upon him Thus the Godhead though as I said not separated from the Manhood which it never was even then when Soul and Body were separated the one from the other the Godhead was severed from neither yet it rested Even as when a man is asleep his soul is not departed from his body yet it seemeth to have left it inasmuch as it doth not exercise those operations which before it did not looking out by the Eye not speaking by the Tongue not working by the Hand c. So was it here The Godhead being still with the Manhood dwelling in it and that as the soul doth in the body Bodily In ipso in●●hitat plenitudo divinitatis corporaliter quià in Templo habitaverat umb●alite● Grot. Ann●t ex August in loc that is Pauls word Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non umbraliter as Augustine explains it not in the shadow as it dwelt in the Temple but Corporaliter Bodily that is Personally substantially yet it rested for a time not shewing it self not exercising its wonted operations The Godhead rested that the humane nature might suffer 3. Sustentavit Though the Godhead thus rested that it might suffer Supporting it in suffering yet it secretly supported and bare it up in suffering inabling it to drink this Cup to suffer that which otherwise of it self it could never have been able to have done viz. the wrath of God due unto the sins of the World An insupportable burden Such is the least drop of it Who knoweth the power of thine anger Psal 90.11 What is then such a full Viall of it as was poured out upon Christ in his sufferings This could his humane nature of it self never have borne But it was secretly supported by the divine nature As it is in Man where as the Wise man hath it Prov. 18.14 his spirit sustaineth his infirmities the soul being of a cheerfull temper beareth him up under his bodily ailments So here that Eternall spirit which dwelt in the humane nature of Christ sustained and bore it up under those otherwise unsufferable sufferings 4. And not only bare it up under those sufferings And making