Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	humane_a	person_n	property_n	3,952	5	9.4155	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11610	The worthy communicant rewarded Laid forth in a sermon, on John 6.54. Preached in the Cathedrall of St. Peter in Exeter, on Low-Sunday, being the 21. of Aprill, Anno 1639. By William Sclater, Master of Arts, late Fellow of Kings Colledge in Cambridge, now chaplaine of the Right Reverend Father in God the Lord Bishop's Barony of Saint Stephens, and preacher also at S. Martin, in the same city.	Sclater, William, 1575-1626.	1639 (1639)	STC 21850; ESTC S100965	42,655	89

taught otherwise and brought in the locall presence even still on earth was Scotus whom Occam followed and both but of yesterday as our worthy o Dr Field cap. 16. in append Field hath shewen us Sacramentally in the Eucharist and p Mat. 28.20 alwayes with the Elect spiritually in the soule and on the other side set their bodily mouths to feed upon the outward visible bread but yet as cloathed too with a Sacramentall relation to the flesh of Christ symbolically signed thereby And secondly if they would follow learned q Hooker lib. 5. Eccles pol. p. 357. Hookers counsell a worthy instrument in our Church who wished that men would more give themselves to meditate with silence what wee have by the Sacrament and lesse to dispute of the manner how at least considering that successe which Truth hath hitherto had by so bitter conflicts with errour in this point Thus if we could be perswaded oh what honey might we sucke as a Jud. 14.9 Samson from his Lyon from this blessed Sacrament for our peace and comfort which now those bitter waters of Meribah and strife running downe so violently in a floud doe in a sort wash off from many a seduced and unballanced soule But woe and alas how may our mother the Church well typed in the Arke of Noah she is so tossed on the working billowes of windy yet boysterous spirits speake out with Rebekkah when shee felt her Twinnes to struggle together within her If it bee so that I have conceived b Gen. 25.22 Why am I thus what meanes this strange and this unnaturall elbowing and shouldring and justling together in the same womb betweene Brethren It s a lamentable thing to behold how this holy Sacrament which was ordained by Christ to bee a bond by which wee should bee knit together in unity as being all members of the same one Catholike body the Church of which none but Christ alone is the mysticall c Eph. 1.22 head and therefore it is called by Saint Paul d 1 Cor. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion should yet from the inconsiderate confounding of those things which in their owne nature are as different as may be become as 't were the Samson to teare in pieces the strongest e Jud. 16.9 Wyths of union in the Church and which is yet the deafnesse of the aspe upon the eares of misse-lead Christians in this divided party men will not heare the wisest charmings of the best charmer at least like those at Babel they will not though they f Pro. 8.9 may g Gen. 11.7 understand each other and all by reason of the confusion of tongues and pens and those pens dipped often so low in vinegar and gall that as a storme-driven ship upon the rockes the ribs of the common mother the Church be dashed almost in sunder by the waves of implacable contention Behold and wonder here Manasses is against Ephraim there Ephraim is against Manasses yonder both against Judah the Papists against the Lutherans the Lutherans against them and both against the Calvinists as if Christ were to bee h 1 Cor. 1.13 divided or the truth were more then i Eph. 4.5 one The Lutheran The Luth●ran consubstantiation in as much as Christs bumane Nature subsisteth not but in and with the infinitenesse of the second Person in the Trinity by vertue of the ineffable union hypostaticall hath given unto the same humane Nature of Christ a participated Ubiquity with the Divinity which is every where at all times and as Philosophers say of the soule informing the body its tota in toto tota in qualibet parte wholly every where and so with the Sacrament by meanes whereof Christ is corporally by a kinde of Consubstantiation as their word is in or under the Sacramentall elements But this opinion first seemeth to be injurious to the Divinity as if it were confounded together with it contrary to the received Creed of k One Christ not by confusion of substance but by unitie of Person Athanasius and withall it doth indeed overthrow the truth of his humanity for first though Christs humane nature was for l See the worthy Mr Edw. Reynolds cap. 13. meditation on the Lo. last Supper production extraordinary for the communication of glory from the Godhead on it admirable yet the Godhead glorifies that his humane Nature only to be the head that is to be the most excellent and first-borne of every Creature but not to make it share in the essentiall properties of the Divine Nature it selfe such as are Ubiquity or omnipresency immensity infinitenesse c. for if so then the humane Nature were not onely glorified and exalted but the very same with the Divinity it selfe for that Essence or being to which the intrinsecall and originally essentiall attributes of any thing doe belong in the same degree that they are in it selfe that thing must needs be of the same nature with that from which it doth receive those attributes Now Gods infinite Being every where wholly and alwayes at the same time for he is that intellectuall sphere whose center is every where and circumference no where is an essentiall property incommunicable from the infinite divine Nature to the humane Nature because the humane Nature is incapable of such an attribute in so infinite a degree it being all out in its owne kinde as essentiall to its selfe to be finite to be circumscribed in a place c. as it is to the Godhead to be most infinitely every where and so according to that Philosophicall Maxime Quicquid recipitur recipitur ad modum recipientis there is too infinite a disproportion betweene the finite humane Nature and the Divine that it is not capable of that infinite attribute of Ubiquity therefore though Totus Christus whole Christ be every where by meanes of the union hypostaticall yet not Totum Christi the whole of Christ by reason of the confinednesse of his finite humane Nature to one place now in Heaven In short Christs Nature by the Union received an extraordinary exaltation but yet no destruction of its own essentiall properties for so the Nature it selfe were utterly overthrowne yea more by this Gods owne omnipotency is impaired for howbeit God can do all things Possible yet they be such all things quae posse perfectae potentiae est say your greatest m Vid. Halens par 1. quaest 21. mem 1. art 1. p. 101. edit 1622. item P. Lumb l. 1. dist 42. E. School-men and such as imply neither any contradiction to his owne Nature in himselfe no nor to the nature of any Creature as n Zanch. lib. 3. de nat Dei cap. 1. c. Zanchy saith so as it was created If therefore it be the essentiall property as it is of the humane Nature to be finite and so to be confined to heaven as one place it were a contradiction to Gods all-mightinesse according to the

erroneously mistaken this doctrine of the Resurrection the more are we all my beloved from this meditation bound to thanke our good God who hath so blessed us with m Ephes 1.3 spirituall blessings in Christ Jesus that he hath given us better eyes by means of the vaile of naturall blindnesse removed to see into this great mystery of godlinesse and hath let this part of the n 2 Cor. 4.4 light of the glorious Gospel of Christ in the knowledge of his Resurrection to shine into our hearts My purpose was not on this occasion to dwell at large upon this Common place of the Resurrection now onely Two things I note as Principally here intended First the Author of the Beleevers Resurrection Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Emphatically I will raise him up What stronger argument of the Divine Nature of our Saviour Noe man meerely such hath ever quickened his o 2 Cor. 3.5 6. owne soule but Christ doth this Potestative by vertue of his own innate Power for so he saith I have p John 10.18 power to lay downe my life and I have power to take it up againe and therefore saith q Bern. ser 10. de Pasch Bernard differencing Christs from all others Resurrection Reliqui suscitantur solus Christus Resurrexit Well may others be raised Christ onely rose hee onely by himselfe could conquer death Wherefore though the originall word in Mar. 16.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be passive yet must it bee understood actively as a Reverend r Bp. Lake on 1 Cor. 15.20 p. 157. Prelate hath observed This power manifested in Christs Resurrection was prefigured say ſ Albinus quaest in Gen. Albinus t Julianus Pomerius lib. 1. contr Judaeos p. 556. in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julianus Pomerius and others greatly learned in that prophecy of old Jacob Gen. 49.9 where Juda is said to stoupe down and to couch as an old Lyon and yet saith the same great Patriarch as a Lyons whelp from the prey my sonne thou art gone up this is a cleare Type of our Lord and Saviour who by S. John is called the u Apoc. 5.5 Lion of the Tribe of Judah who during the Time of his passion and his humiliation seemed to couch as it were and to lie downe in his grave as an old and weakened Lyon but as a Lyon that is young in much strength hee rouzeth up himselfe againe having broken the bonds of x Act. 2.24 31. Death and Hell in his victorious Resurrection so that this taking up of his life againe sheweth the Truth of his Divinity and omnipotent consubstantiality y Phil. 2.6 equall with his eternall Father and the holy Ghost that hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely like unto but verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with his Father against that damnable heresie of Arrius under which though the n Haeresis Arrii prorupit totumque orbem invecto errore turbaverat Sulpic. Severus l. 2. sacr hist p. 144. in 8o. cum Drusio world seemed in the dayes of Athanasius the Great in a sort to o Ingemuit totus orbis Arrianum se esse miratus est Hieron cont Luciferian Confer Hooker l. 5. p. 266. ad p. 274. Et Dr Field l. 1. c. 10. in medio My L. of Duresme c. 15 sect 5. p. 368. qua supra Et Mr Wotton serm 2. in Joh. p. 77 78 c. groane yet was it condemned in the first generall Councell at Nice and himselfe at last voyded with his p Ruffin l. 1. c. 13. hist Eccles bowels and entrals as he was about to go to maintaine his blasphemy his soule out of his body being smitten by the immediate hand of Divine Justice for his obstinacie herein Now as this sheweth the Divinitie so in that in the former part of the Text he mentioneth his flesh and his bloud it 's cleare also that hee had likewise an humane nature too even hee tooke part likewise saith the q Heb. 2.14 Apostle of the same flesh and bloud with the rest of the children and so became a Eph. 5.30 flesh of our flesh and bone of our bone and all this too not in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Philip. p. 5. opinion onely and fancie as the old exploded c Vide Estium ad cap. 2. in Philip. ver 7. p. 79. Marcionites and Manichees conceited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius saith but Really and in Truth for so the Scripture plainely The word was d Joh. 1.14 made flesh Made I say and that not brought downe along with him out of heaven as the Apollinarian Heretickes imagined but made out of the flesh of the Virgin Mary so Saint Paul expresly Gal. 4.4 Factus ex muliere made of a woman for that preposition ex or of noteth the materiall cause of his incarnation and that our Lord and Saviour was substantialiter factus as d Theophyl ad 1. Mat. ver 23. Theophylact notes made of the very substance of the Virgin which overthroweth also that Valentinian heresie which taught that Christ passed onely as water through a conduit-pipe through her wombe but took nothing Really of her substance for St. Paul elsewhere Rom. 1.3 saith expresly that he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the seed of David according to the flesh Factum propriâ significatione intellige saith e Beza ad Rom. 1. ver 3. Beza the word made is there properly to be understood as shewing the very substance of Christs flesh to be made of the very substance of the Virgins And indeed had it not been so he could never have been capable of f Heb. 2.14 Death or suffering thereby to overcome him that had the power of Death the Devill as St. Paul disputes most strongly the Godhead being as not passionate as the Vorstian blasphemie was so neither passible or subject unto death or shedding of bloud g Heb. 9.22 without which yet there was no remission of sinnes possible Sometimes indeed the Holy Ghost speaking in concreto of Christs Person which had united to it a twofold Nature by that which Divines call a Communication of properties that is given to the whole person which is proper onely in abstracto to the one nature So we read Act. 20.28 God is said to have purchased the Church with his owne bloud Now God himselfe is a h Joh. 4.24 Spirit saith the Scripture and a Spirit saith our Saviour hath not flesh and bones as yee see me have Luk. 24.39 and if there be no flesh nor veines to hold and containe bloud which for the remission of sinnes i Heb. 9.22 must be shed then surely there can be no purchase of the Church by bloud therefore that speech and the like in the language of the Scripture is to be understood in Trope or sacred