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	union_n	3,927	5	9.3251	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15525	A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.	Wilson, Thomas, 1563-1622.	1614 (1614)	STC 25791; ESTC S120148	882,533	1,268

Sometimes according to the other being named the Sonne of Man or the Man Christ. 1. Tim. 2 5. Secondly from the vnity of person it commeth to passe that that which is proper to the one Nature is attributed to Christ denominated or named after the other as heere the Sonne of God is said to bee made of the Seede of Dauid which is a propertie of his humaine Nature and yet affirmed of his Diuine for this Vnion sake because the person is one See the like Acts 20 28. 1 Cor. 2 8. Ephe. 4 10. in all which that which is peculiar to the Manhood is affirmed of Christ as God by reason the persou is one Tim. But these Natures which are so straightly linked in one person they are not confounded but remaine diuerse in themselues their properties and actions Silas It is true they doe so The Manhood is not the Godhead though the Man Christ be also God nor the Godhead is not the Manhood though the Son of God be also very Man neither is the God-head Mortall finite nor did it hunger was weary or suffer or dye or rise againe or ascend or pray nor the Manhood is Immortall Incomprehensible Inuisible present in euerie place c. but the Natures with their properties and workes remaine still distinct one from the otherꝭ howsoeuer they be conioyned most neerely in the person of our Redeemer This is a great Mysterie 1. Tim. 3 16. Tim. Wherefore was this vnion of Natures in one person needfull Silas For two purposes both to effect the worke of Reconciliation with God for Sinners and to maintaine and continue it to enter them into Gods fauour and to keepe them in it for euer Tim. Expresse this somewhat more fully Silas The Sonne of God vnited to himselfe our Nature that once in earth he might worke righteousnesse in it and suffer death and so make and merit atonement for Sinners and this humaine Nature he keepes alwaies vnited to his Godhead that he may appeare for vs in Heauen thorow his continuall intercession to preserue this atonement that it bee not interrupted by our daily sinnes hence called our eternall High-Priest Heb. 9. Tim. Now tell vs how our Saniour is called the Sonne of God Silas There be Sonnes of God of diuers sorts First by Creation as Adam Luke 3 38. the Angels Iob 1 6. Secondly by Adoption thus the Members of Christ are Sonnes by Grace of Adoption Rom. 8 14. If Sons then Heires Thirdly by grace of Personall vnion thus the Man Christ is the Sonne of God being knit to the person of the Sonne Luke 1. That holy thing which is borne of thee shall be called the Sonne of God Fourthlie by Generation thus the second person in the Trinitie is the Eternall Sonne of God by Eternall and vnconceiueable Generation being begotten from all Eternity of the substance of his Father heereof called his onely begotten Sonne Iohn 1. 13. and that Sonne of the Euerlasting God Math. 16 16. by an excellency because he alone is in a peculiar manner God with his Father Coeternall Coequall in the substance and glory of the God-head before all Worlds and the Head of our Adoption and sonship this dignity being giuen to the faithfull to bee Sonne of God by beleeuing in the Name of this Son Iohn 1 12. Gal. 3 26. Tim. What be the Titles giuen to our Redeemer Silas Three first is of his benefits Iesus the second of his Office Christ the third is of his Soueraignety ouer his Church and all the World Lord. Tim. Why is he called Iesus Silas Because hee saueth his people from their finnes Tim. This 〈◊〉 is the Name of his benefits Silas It is so for Saluation containes the whole masse of his benefits which concerne Eternall life whereof Iustification and Sanctification be two chiefe ones Tim. But ye can reduce his benefits to a few heads Silas Yea vnto two First Iustification which is a sauing and absoluing the Beleeuers from guilt and condemnation of sinne that they be accounted Iust by Imputation of Christs righteousnesse Secondly Sanctification which is a sauing or enfreeing them from the bondage and power of sinne that they may walke in holinesse Tim. What signifieth Christ Silas One annointed or consecrated with materiall Oyle to some Office Tim. How doth this agree to Iesus Silas To signifie how he was consecrated by the authority of his Father and the spirituall Oyle of heauenly graces to his Office of Mediator-ship that hee might worke the saluation of his Church Tim. How many be his Offices Silas Three first Prophet to teach his Church Secondly Priest to offer Sacrifice and to make intercession for his Church Lastly King to rule to protect and to enrich his Church Tim. Why is he called Lord Silas Because of Dominion and Soueraignty which he holdeth vnder his Father ouer all things creaced Tim. Why is he called Our Lord Silas He is Our Lord by right first of Creation being made by him Secondly of Redemption beeing bought by him Thirdly of Preseruation being kept and vpheld by him Heb. 1 3. From whence we are admonished first that Christ onely hath interest in vs not Sathan nor the World Secondly that he louingly and mightily careth for and defendeth his Church and euery Member of it Thirdly we are to relye vpon his protection and to render vnto him due homage loyalty and subiection as to our lawfull and gracious Lord. Psal. 110 1 2. Tim. How many Natures be there in Christ Silas Two Humaine and Diuine he is proued to be a true Man because he came of the Seede of Dauid that is of Dauids loynes to 〈◊〉 of the Virgine who was of the Linage Stock Family and Kinred of Dauid first for so it was promised secondly that it might appeare he came of a King thirdly to shew that he disdaineth not Sinners for Dauid was a great Sinner Tim. Wherefore is it saide rather he was made then borne or begotten also what signifieth Flesh. Silas Because the tearme Mads doth better expresse the admirable conception of Christ of a Virgine without the help of man 2. to shew that he did exist before his 〈◊〉 and thereby remaining still what he was was made that which before he was not Christ beeing the Sonne of God eternally existing by Incarnation was not changed into Man but assuming the humaine nature into the communion of his person To the same 〈◊〉 〈◊〉 that which is added according to the Flesh where Flesh signifieth the substance of Christ his 〈◊〉 Nature not as corrupt but 〈◊〉 it is weake 〈◊〉 〈◊〉 and moreouer 〈◊〉 his diuine nature 〈◊〉 his humaine 〈◊〉 like 〈◊〉 for distinction sake See 1 Tim. 3 16. Rom. 9 5. 1 Pet. 3 18. Tim. Why must he be a true Man Silas First to suffer death for sinne Heb. 2 6. Secondly to worke righteousnesse in our Nature Thirdly to appeare alwaies in Gods sight for vs. Heb. 9 24. Fourthly to pittie and

of them came Christ concerning the flesh a most high excellency that he who was the eternall Sonne of God did vouchsafe for to take his man-hood of the Iewes and to haue the same parents and ancestors as he was man as they had Now that such a soueraigne fauour as this should not onely not profite them but turne to their destruction through their wilfull blindnes no maruaile it Paul did grieuously mourne for it Tim. Wherefore is this added who is God ouer all Silas To shew that Christ besides his humane nature had another nature according to which hee did not descend of the Iewes but was begotten of God euerlastingly being equall to God in the substance and glory of the God-head as it is heere prooued by two Epithites one that he is ouer all persons and ouer al things hauing made them all Secondly that he is God blessed for euer a title attributed to God the Creator Chap. 1 25. This place then informes vs not of the diuinity of the Father or of the Trinity but of that high mystery touching Christ his natures and person that hee is true man and true God also both man and God in one person which stops the mouths of Arrians Mahumetists Nestorians c. Tim. Now that those qualities and dignities are opened shew vs what we are hence to learne for our instructions Silas First that it is a singular fauour highly to bee accounted of to be a member of Gods visible Church because many blessings doe accompany them and wonderfull be their priuiledges Secondly wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer the reason is because none could haue had more or greater then the Iewes who had no good by them because being seuered from faith and godlinesse they could further them to no other purpose but to increase iudgement and wrath vpon their heades for abusing them Tim. What vse of this point Silas To warne impenitent sinners not to rest in external prerogatiues of word and Sacraments and of profession For notwithstanding all this they shall perish if they repent not and amend their liues as these Iewes did See 〈◊〉 7 1 2 3 4 5. 1. Cor. 10 1 2 3. Tim. What other doctrine is to be gathered from hence Silas That Gods gifts are still to bee loued and commended whatsoeuer the men be to whom they are committed because the sinnes of the person cannot pollute the good gifts of God which remaine holy and excellent howsoeuer they behaue themselues in whō they are Tim. What profit is to be made of this point Silas First heere we are taught to put a difference betweene the men and Gods gifts Secondly it reproues such as condemne good things for their sakes which are adorned with them because they are euill therefore all is naught which is about them Thirdly it admonisheth vs that vnto Gods outward gifts we ioyne a new heart endewed with faith and repentance then those guiftes which be excellent in themselues shall make vs to shine the more Tim. What other doctrine Silas That it is a great gift of God to come of holye parents and godly predecessors farre more then to come of noble or honourable progenitours The reason is first because God promiseth to doe good vnto iust men for many generations Exod 20 6. Psal. 112. 2. The generation of the righteous shall bee blessed Secondly children are greatly furthered in their education by vertuous Parents Thirdly the examples of good Parents are spurres to children to quicken them to follow them for it were a shame to degenerate and grow out of kinde bringing infamy to our stocke and house Tim. What vse is to be made heereof Silas It conuicteth such children of vnthankfulnesse as forget this gift and foreflow to make true benefit of it Secondly it exhorts all men to consider of their godly Parents and to striue to tread in their steps It cost the Iewes deare because they did not so it did Ely his sons and Samuels children 1. Sam. 1 2 1 2. and Absolon and Adoniah Tim. What more instructions Silas That godly parents may haue full wicked children as Abraham had and on the contrary euill parents may haue good children as Iosias came of Amon. The reason heereof is because graces come not by generation but by regeneration which is not tyed to the Elements of this world For the Spirite blowes where it listeth Iohn 3. Tim. What vse of this point Silas To warne all children vnto their parentage to ioyne piety else it will not profite them vnto saluation Secondly to reprooue such as thinke that the children must bee good when their parents bee good Thirdly to stirre vp all parents diligently to bring vp their children in Gods feare and to pray for them often and earnestly Lastly to comfort such as doe their endeauour to traine vp their children religiously without answerable successe for it was the portion of Patriarkes and of many holy men and women Such as doe their endeauour haue therewith to comfort themselues against the naughtinesse of their posterity DIAL III. Verse 6. Notwithstanding it cannot be that the worde of God should take none effect For all they are not Israel that are of Israel Tim. VVHat doth the Apostle now in these words Silas Hitherto of the first part of this chapter wherein is contained the graue protestation of Paul touching his great griefe for the reiection of the most part of the Iewes from Christ. Now he setteth on the second part to 〈◊〉 the Apologie and defence of God his promises against the reproaches which humane reason obiecteth layeth in against God These reproches be three First inconstancy to verse 14. Secondly iniquity or iniustice to verse 19. Thirdly crueltie vnto verse 23. Tim. How doth the Apostle Paul knit this Verse with the former Silas Thus If the Iewes be separate from Christ then Gods promises faile For God promised Abraham to be his God and the God of his seede which promise concerned Christ to bee giuen them and saluation by him but if the Iewes which be Abrahams seede bee accursed hauing lost Christ and his saluation then howe did God stand to his promise Againe the promise of the Messiah was chiefly and first made to the Iewes No we if more Gentiles be saued by him then Iewes how doth GOD keepe his promise Hence it might be coniectured Pauls griefe to arise because God seemed inconstant breaking promise which the Apostle denies and answeareth this cauill by a strong negation or deniall Secondly by a distinction of Abrahams seede which distinction hee confirmes both by the word of God and from the mystery of Gods eternall election and reprobation which mystery vpon this occasion he openeth and prooueth in Hypothesis by particular instances giuen of some persons elect and some reprobate The summe of this answer is this that the true Iewes to whom Gods promises were made were to be esteemed neither by