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	unity_n	2,445	5	9.3406	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16506	The true vvay of a Christian, to the nevv Ierusalem Or, a three-folde demonstration: first, of the excellencie of the true and sauing knowledge of Christ; and the meanes to attaine it: with the antiquitie, necesitie, and benefit of catechisme. Secondly, of our vnion and communion with Christ, and his Church. Thirdly, of our new creation in Christ, by the blessed Spirit. With diuers questions, and cases of conscience, most comfortable for a Christian. Deliuered first in briefe, in a sermon preached at Paules-Crosse, the first Sunday in the new yeere, 1617. And newly reuised and enlarged by Immanuel Bourne ...	Bourne, Immanuel, 1590-1672.	1622 (1622)	STC 3419; ESTC S106545	102,817	130

dwelt amongst vs and we saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth The Word that is the Divinitie of Christ was made flesh that is did take vpon him our humane nature he tooke on him the seede of Abraham saith the Apostle Heb. 2.16 and did dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vs as it is in the Originall that is in our humane nature as Saint Hilary S. Cyrill S. Chrysostome S. Ambrose and others obserue And so they vsed this place against those heretickes who affirmed that the Word was conuerted into the flesh for if he dwelt in the flesh that is in our humane nature then he remained still what he was and therefore could not bee conuerted into the flesh as they falsly imagined This exposition is true in the substance though it doth not fully explicate this vnion of Christ with vs for Christ doth not onely dwell in our nature as a man in his mansion house but is vnited vnto our nature as the soule to the body yea after a farre more excellent and wonderfull manner The two natures of Christ the divine and humane being vnited make one person saith Damascen Damasc lib. 3. cap 4. there is one Christ not by conuersion of the Diuinity into the flesh but by assumptiō of humanity into his Godhead one altogether not by confusion of essence but by vnity of person as Athanasius Athanasius in Symb. affirmes And by this admirable vnion Christ the eternall Word of his Father did assume in most neere maner vnto himselfe our whole humane nature without any conuersion confusion alteration or separation as the Chalcedon Chalcedon Symb. creede doth testifie and that as Damascen addeth the proprieties of both natures being safe Therefore the Ancients did affirme that the mystery osthis vnion was Mirabiliter singulare singulariter mirabile Wonderfully singular and singularly wonderfull it is that great mystery of godlinesse 1. Tim. 3.16 Of which there is no example in nature which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all respects is answerable vnto it for howsoeuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some kind there are some to illustrate it as that vnion of the soule and the body of the fire and the yron red hotte of the Sunne and the light which Iustine Martyr Cyrillus Athanasius and others vse in their writings yet none can fully explicate this great and wonderfull mystery To conclude this vnion is not imaginary onely but true and reall though supernaturall and the foundation of our spirituall with Christ both in grace and glory depends vpon it For had he not taken our nature vpon him and so freely marryed himselfe vnto vs Hosh 2.19 we could neuer haue beene vnited to him But Christ vniting himselfe to vs in nature and God accepting vs as iust and righteous for his merits we are vnited to him in grace which is the second vnion betweene Christ and vs. The second vnion is of our persons with Christ here Zanchias in comment in Ephes Gen. 2.24 And this is the vnion of our persons of our whole man both soule and body vnto the whole person of Christ God and man by the excellent bond of our spirituall marriage in which Christ hath vnited vs vnto himselfe as the whole person of Adam was ioyned in wedlocke to the whole person of Eue so are we to our heauenly bridegroome For that carnall marriage betweene Adam and Eue was a type and figure of this spirituall betweene Christ and his Church as S. Paul witnesseth Ephe. 5.33 And this is in the kingdo me of grace in this life The third vnion is our union with Christ in glory in the kingdome of heauen A vnion with Christ in glory by which we shall enioy the presence of our Sauiour yea wee shall haue vnion with God and his Angels and be filled with abundance of glory and happinesse for euermore of this our Sauiour speakes John 14.3 J goe to prepare a place for you and if I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where J am there may you bee also And for this vnion our Sauiour prayeth to his Father Iohn 17.24 Father I will that they also whom thou hast giuen me be with me where I am that they may behold my glory which thou hast giuen me for thou louedst mee before the foundation of the world And this vnion the blessed Apostle did so earnestly long after Philip. 1.23 Idesire to be dissolued and to be with Christ Neither is it to be doubted but that our Sauiour in the first vnion the vnion of our nature was willing to praemonstrate the second our vnion in grace and in the second to manifest the third that by that vnion which we enioy in present we might bee confirmed in the hope of that which wee shall enioy hereafter Amandus Polanus s●ntag The first vnion is referred to the second and the second to the third as nature is ordinated to grace and grace to glory The first vnion is the cause of the second and the second is the cause of the third For we cannot be vnited to Christ in glory in the life to come except we be ingrafted into him in this life by grace but we could not haue been vnited to him in grace except Christ had vnited himselfe to vs in nature by taking our nature upon him Whosoeuer therefore will be vnited to Christ in glory it is necessary that he be first vnited to him in grace and whosoeuer is vnited in grace it is necessary that he should haue bin vnited to him in nature Thus you haue a briefe view of our threefold vnion with Christ But it is the second of these our vnion with Christ in grace of which I am now to speake And therefore to illustrate this a little further I shewed you it was a vnion of our persons soule and body with the person of Christ both God and Man For as in the first vnion the vnion of Christ with our nature the whole person of the Sonne of God did assume into the vnitie of himselfe the whole man that is his whole humane nature not the body alone nor the soule alone but both together So is it when Christ is vnited to a Christian he is vnited to the whole man both soule and body as a Christian is vnited to the whole Christ both God and Man Therefore the Apostle doth not onely witnesse that he which is ioyned to the Lord is one Spirit 1 Cor. 6.17 1 Cor. 12.13 but that our bodies are the members of Christ in the 15 verse of the same Chapter Yea wee which are many are one body in Christ Rom. 12.5 So that Christ is vnited both to our soules and bodies And thus are we vnited vnto whole Christ To his humanitie not after a carnali but a spirituall manner For thus Heb. 2.14 wee are members of his

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man be in Christ Expositio Beza in Annotat Here is the Adiectiue us any But the Substantiue man is vnderstood yet necessarily implyed both in the Greeke and Latine and wel expressed in our English translation If any man A word or two therefore of this That you may know man and what man our Apostle here speakes of consider his name First in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as Earth or earthy to teach man that hee is mortall and as hee was taken from the earth so hee must turne to earth againe Gen. 3.19 The name of Man In Hebrew first Adam red Earth To teach man to remember his end Gen. 3.19 And therefore hee should studie to liue in this life here as euer remembring hee must once die and so change this life if he liue well Dan. 12. Mat. 25.2 Bu●aeus lib. de cont●mptu reru n so●tunarum psum ●oelum suffi●ere h●●●mi natura dedit vt nom●● Gra●ū indicat for a better a life of glorie and happinesse in heauen But if he liue ill for a worse a life of woe and miserie for euer in hell Secondly in Greeke his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to signifie as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tending vpwards as Budaeus intimates To shew that he onely liueth as becomes his name who lifteth vp his eyes to heauen and heauenly things to God in thankefulnesse who gaue him both his name and his nature with all the good that hee hath Man should h●ue his eyes towards heauen both for his soule and body But for that man who hath his eyes the eyes of his body and minde alwayes fixed down-wards towards the earth and earthly things as he hath the nature so he deserues the name of a beast rather then that excellent and noble name of Man In Latine to teach man obedience to God Steph. Paris serm Thirdly in Latine the name of Man is Homo which as learned Varro inferres hath his signification ab Humo from the moyst and plyable ground easily following the turne and winding of the Potters wheele that men might learne from the proper name of their owne nature To teach vnitie betweene man and man Dominicus Nauus in Peliante tit hom socialis est homuus ac benefica natura quo solo cognationem cum deo habet Lactantius lib. 5. insititut easily to be turned and guided in obedience to the will and command of God But some deriue the Latine name Homo from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnity concord and agreement of minde To shew that men should striue to be at vnity and charitie one with another like Pylades and Orestes who had but one minde in two bodies so true was their loue But I goe no further concerning his name If you consider his nature First after a Philosophicall manner I find there were three opinions amongst Philosophers concerning man The first did teach that man was onely ap●orporall substance that his soule it selfe was a body The nature of man Opinions of Philosophers and b● consequence the whole man corporeall So Democritus Leucippus and a sort of Philosophers called Epicures The second did teach that man was only incorporeall that is all soule for they would haue only the soule of man to pertaine to the substance and essence of man and his body to bee but an instrument to the soule as the ship is to the pilot So Plato and other Stoicall of philosophers like himselfe The third sort did affirme that man was composed of both as of his essentiall parts of a soule as of his formall and of a body as his materiall cause and both required to make vp the essence and being of man Thus Aristotle and the Peri-pateticks his followers And this is most agreeable to the Scriptures for when God made the body of man of the earth he made his soule from heauen and vniting them both together in a wonderfull manner Psal 139.14.15 man became a reasonable creature or a liuing soule Gen. 2.7 Not that he is only a liuing soule for he is a liuing body as well as as a liuing soule the body liuing by the soule but hee hath his denomination in that place from the better part which is his soule And thus you see mans nature philosophically If we consider him theologically Man considered Theologically 3. Estates 1. Estate of creation wee shall finde him changeable according to the diuers estates whereunto he is subiect And in this life there is a threefold estate of man The first our excellent estate of creation in Adam when God did giue vs our portion with large endowments of all graces both spirituall and temporall The second our state of nature and naturall corruption since Adams fall 2. Of nature corrupted in whom like prodigals we spent our patrimony and lost the excellency of that image wherein God did make vs. 3. Of grace The third and last is our state of grace and regeneration in Christ for whose merits God the Father doth freely embrace vs in the armes of his mercy and accepts vs in him to bee sonnes and heires of eternall glory And this is the estate of a Christian man of that man of whom our Apostle speakes in my Text If any man be in Christ And thus hauing gathered some fruite from the branch which is man and euery Christian man let vs see what we can finde in the vine which is Christ 2. Branch If any man bee in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ The Scripture doth as well teach that Christ is in vs as that we are in Christ I will giue you a few places for many which are most emphaticall At that day ye shal know that I am in my Father and you in me and I in you saith Christ to his disciples Iohn 14.20 Know you not that Christ Iesus is in you except ye be reprobates saith Saint Paul 2. Cor. 13.5 And if any man be in Christ An admirable vnion betweene Christ and his Church A threefold vnion of Christ and Christians Greg. lib. 6. epist 61. Verbum carnē dicimus factum non immutando quod erat sed suscipiendo quod non erat nostra auxit sua non minuit Hil. lib. 12. de Trinit Cyril lib. 1. c. 16. Chrys Hom. 10 Ambr. de Incarn Dom. c. 6. is my Text. So that hence we may learne that there is an admirable vnion and Communion betweene Christ and his Church betweene our Sauiour and euery faithfull soule And to vnderstand this we must know that there is a threefold Vnion and Communion of Christ with vs. The first in nature the second in grace and the third in glory The first is that Hypostaticall or personall Vnion of our humane nature with the divine of which Saint John speakes Iohn 1.14 And the word was made flesh and