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
A18013	Contemplations for the institution of children in the Christian religion. Collected and published by Iohn Carpenter	Carpenter, John, d. 1621.	1601 (1601)	STC 4662; ESTC S114418	35,320	98

shewed what thing is God Exo. 25.10 Ezec. 10. Because that as God is without measure incomprehensible not onely of all men but also of al the bright Angels that stand before his face so is it not possible that he should be either included in wordes or comprehended by humane meditation S. What then should I do in this hard point F. Séeing that thou maiest not conceiue him as he is indéede thou oughtest religiously to suspend thy search of him and his most high nature incomprehensible and rather consider that which God is not namely his workes for by this thou maist the better vnderstand and consider what thing God is S. What thing is that which I should consider God is not F. That God is neither the earth What thing God is not nor the Sea nor the heauens nor the Angels nor man S. And what should I gather of thet F. Séeing thou doubtest not of the being of God thou shouldest lift vp thy minde and heart to that which is yet farre greater and aboue al these things S. How will yee define this nature Diuine F. God may better be described by his attributes and properties The Diuine essence cannot be defined then defined howbeit marke what I shall say touching this thing S. In this I am attentiue proceede therefore may deere father teach me F. When thou hearest God to be named vnderstand thereby that substance Inuisible A description of the diuine nature vncreate simple perfect incōprehensible vnchangeable immortal eternall incorporall infinit the common father the Lorde and King of althings the creatour and Gouernour of the world vnmeasurable without place yea God which is most true most mighty most heigh or supreme most righteous most mercifull and the Blest for euer S. Surely yee haue vttered many great matters in few wordes Now is it lawfull for me to examine those Attributes and properties of the d●ty for mine owne better vnderstanding F. Christian modestie Christian modesty will not vrge too far in such heigh matters least paraduenture the heigh excellencie thereof iustly confound such as too curyously séeke to comprehend that which is incomprehensible S. Yee say well my father neither will I presumptiously aduenture that but in the feare of that diuine nature haue I said that which is said F. Yea and in this bee thou well aduise my sonne that thou speake nothing rashly eyther of God How to reason of God or before him S. And I will be well wary thereof But why is God sayde to bee a substance Father Because he is so indéede God is a substance for were hée not a Substance hee were nothing at all for that is sayd to bée a substance which hath his Essence or being Sonne Why is hee sayde to bee inuisible F. Because he is a spirite God is inuisible that is a Spirituall Essence Neyther can wee behold his fulnesse with the eyes of eyther our body or our minde S. Hath not this essence sometimes appeared vnto men Father Men are not capable thereof therefore albeit that God hath appeared in some kinde of formes eyther in dreames or in the day time to men yet hath his Essence béene euer hidden from their sight Sonne Wherefore is God called vncreate F. Because God is alwayes the same creating all things God is vncreate not made nor created himselfe the beginning or ending of whose age canot be remembred S. Why is he called simple F. Simple For that he is manifestly true without foulding circumstances and wembes S. Perfect Wherefore is he said to be perfect F. For that he is absolutely vpright firme and hath knoweth and worketh althings perfectly S. How is he said to be incomprehensible F. Incomprehensible It is certaine that neither the nature of God nor his essence nor his counsels nor his workes can of vs be comprehended yea and he dwelleth in that light which is accessible 1. Tim. 6.16 Psal 145 S. And why call ye him mutable F. Vnchangeable For that he cannot by any meanes be changed from that which he is and for that neither anger wrath repentaunce forgetfullnesse recordation nor any such like can properly fall into the nature diuine nor in his eternitie nor in his veritie nor in his will is there any thing changeable To be briefe béeing immortall eternall and true neither his nature nor his béeing can at any time by any meanes perish or decay S. VVhy is he called eternall F. By the same reason that hée is without beginning aswell touching the time as the cause and thing Eternall he is eternall for he is wholy life and the life cannot be death Psal 36.9 therfore neyther was there any time or any other imagined space before time in the which God was not or liued not S. VVhy is he called immortall Immortall F. For that as he had no beginning so neyther shall he haue ending liuing the same for euer S. VVhy is he incorporall Incorporall F. For that he is an inuisible spirite Ioh. 4 Act. 7.24 Isa 60. not compact of any bodily lineaments nor is conteyned in any certayne place S. VVherefore is he called infinite Infinite F. He is without limits Heb. 4.13 Ier. 23.24 Amos. 9 2● Isay 66. and therefore euery where Wherefore from him there is nothing hidden but he knoweth all things béeing absent from nothing he is all in heauen he is all in earth he is diffused through and in all and euery thing yea comprehending and working all and euery particuler thing whatsoeuer S. Wherefore is he the cōmon father F. The common father For that he is a benefactor not onely to his chosen but also to other men to all creatures yea truly as he is the Creator 1. Tim. 4.9 Psal 36.6 1. cor 8.6 Ephes 4.6 Mat. 5.4 psal 1.47 gen 33.11 the susteiner the conseruer and the nourisher of all things howbeit he is especially the father of his elect in his sonne Iesus Christ our Lord. S. VVhy call ye God the Lord and king of all things F. The Lord and king of all Isay 45.9 1. tim 6.15 Iam. 2 19. Because he is full of maiestie by the which he astonisheth all creatures hauing the rule in all things and the same to whom the knée of euery thing boweth S And wherefore is he named the Creator and gouernour of the world F. For that the same God omnipotent the father the sonne and the holy Ghost one and three that is to say one in nature and three in person hath both created heauen and earth Creator and gouernor of the world gen 1.1 act 17.14 and formed all things in the same the which also he gouerneth wisely for euer S. Why do ye call him vnmeasurable F. For that neyther his quantity Without measure act 7.48 nor his quality can be measured by any of his creatures S. VVhy is he sayd to be without place

Godhead be distinguished into three distinct persons S. Then ye would that I should beleeue Trinitie in Vnitie three to be in one and one to be in three that is three persons in one diuine Essence and one diuine Essence in three persons F. Yea truly and that in this Trinitie there is the Father and the Sonne and the holy Ghost but in the vnitie onely one God and the same foreuer S. I like well of your plaine maner of teaching wherof I haue taken no meane instruction and comfort Now tell me father I beseech you how God is called the father F. God is called the father Although God be the common father the creator the author the gouernour and the susteyner of all things yet here he is called a father in respect of the sonne whom he hath begotten before all worldes very God of very God S. How is he called the sonne F. God the Sonne He is called the sonne in two respects first as hauing a relation to the father of whom he was begottē to whō and with whom he is coessentiall coequall and coeternall Secondly in that he became man and was borne of the virgin Mary S. The sonne was made a perfect man And was the sonne a perfect man as he was a perfect God F. Yea for as he is perfect God of the substance of God his father so is he perfect man of the substance of the virgin Mary his mother S. So then ye say that he had a reasonable soule as he had a humane bodie for this necessarily followeth F. Yea for as a perfect man consisteth both of a humane body and a reasonable soule so thou must beléeue that this second person in the Trinitie had not onely such a bodie but also such a soule as he was man S. And was that his diuine nature combined with his humane nature in this person F. Yea doubtlesse The godhead and manhood conioyned in one Christ and thereof béeing God and man he became one Christ S. VVho was his mother as he is God and who was his father as he is man F. Is he is God he hath no mother and as he is man he hath no father S. And yet he hath both father and mother must I not beleeue so Father Yes for as he is Christ he hath God his Father in heauen and the Virgin his Mother on earth S. How then was he begotten as he was man F. Of the holy spirite inspiring the holy virgin without the knowledge of any man Luke 1.35 S. This is a wonderfull conception F. So is it indeede howbeit with God it was nothing impossible S. The holy Ghost How is God called the holy spirite F. Not onely in that he is that spirituall Essence but also in that he powreth foorth of his vertues and graces wherein he is sayd to procéede from the father and the sonne S. What is that holy spirite then F. That diuine person in the Trinitie which procéedeth from the father and the sonne to whom and with whom he he is both coeternall and coessenciall which replenisheth the faythfull with all good things S. Then this I learne that the father is the first person in the diuine Trinitie not made nor created The sonne is the second person begotten of the father the holy Ghost is the third person proceeding from the father and the sonne F. Thou sayest well and it is needefull that thou thus beléeue as touching the Trinitie S. VVhat do you distinctly attribute to those three distinct persons F. Although that neither the Godhead is diuided nor the persons seperated in substāce or working Distinct operations of the three distinct persons howsoeuer they be distinguished yet to euery one of those persons is attributed a proper worke in and for the good of the chosen S. VVhat is that which is properly attributed to God the father F. Election and creation S. What is there attributed to the son F. Redemption iustification saluatiō S. VVhat may we attribute to the holy Ghost F. Illumination regeneration and sanctification S. What is that which ye call election Election F. Election is that diuine choyse and sure mercie of God whereby before he made the world he did foreknow them whom he wold glorifie that they might stand before him without blame and become his adopted children through Christ according to the good pleasure of his owne will Ephe. 1. S. VVas there no good thing then in man which God foresaw to merite or deserue this choyse F. Nothing at all for whatsoeuer he did therein God elected his of his own accord and that freely was of his owne accorde S. And is not man able to deserue for this F. Never albeit he should liue tenne thousand yeares neyther indeede dath God expect it for God elected him of his owne will so he elected him fréely knowing well that man could neuer be of power to requite him S. Then we haue no merite whereof to challenge heauen or to iustifie our selues before God F. None at all therefore we are said to be seruants vnprofitable and sinners S. The approbation of man before God By whom are we accepted and iustified then F. By Christ Iesus our Lord who dyed for them whom the father had known before and chosen S. Creation Ye attributed also to God the worke of creation what hath God created and of what matter hath he created the same F. God hath created heauen and earth yea and that of no former matter for to create is properly to make something of nothing S. Then so in them hath God created me F. Yea and he hath made and formed thee S. Of what matter hath he made mee The matter whereof man was made F. As touching thy body of the dust of the earth as touching thy soule of the breath of life S. VVhat thing was I then made F. A liuing soule S. In whose image was I formed F. In the Image of God Gen. 1.27 S. VVhat Image is that for God is a spirite F. Wisdome holinesse righteousnes The image of God and all perfection S. Now what say ye of the proper office of the sonne The proper office of Christ F. As God the father elected and created so the sonne redéemeth iustifieth and saueth S. VVhat is that which ye call redemption redemption F. The recouering agayne buying fréeing of that which was sold the price thereof béeing paied so he redemptiō of mankinde is the recouering fréeing and taking home agayne of mankinde from the bondage of hell death and the diuel his ransome béeing payed S. How was man sold away into that miserie F. Through his owne sinne and rebellion agaynst the law of God S. The malice of the diuel Who moued him to that rebellion F. The Diuel by his subtill temptatiō S. How did the Diuell tempt him F. He abused the bodie of the serpent in whom he spake thereby beguiled first