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	subsistence_n	3,438	5	12.7058	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05459	Against the apple of the left eye of antichrist, or the masse book of lurking darknesse making way for the apple of the right eye of antichrist, the compleat masse book of palpable darknesse : this apple of the left eye, commonly called, the liturgie, or service book, is in great use both among the halting papists, and compleat papists, and the things written heere are also against the compleat masse book.	Lightbody, George.	1638 (1638)	STC 15591.5; ESTC S2182	52,108	90

of civile adoration are more tollerable ●f greater expressions of reverence humility be given unto God This reason is good Kings and Monarchs are of greater dignity and place then other men therefore they should have more civile honour This reas●n is also good for Gods honour who is of greater digni●y then all creatures And albeith n●ne can expresse the greatnesse of the inward and outward honour that is due unto God shall he therefore not differ in outward adoration above all others The question 29. speaketh of bowing towards he earth It includes in it kneel●ng which is a k●nde of bowing Then God is discerned from all creatures by kneel●ng albeit men kneele unto kings Monarchs c. But neither religiously nor civily should men keele unto the Sacrament for it is neither God nor a fellow citizen with men If is were lawful to adore any creature religiously the poorest Christian is more worthie both of religious and civile adoration then any sacrament 1. Because the sacrament is ordeined for Christians but not Christians for the Sacrament 2. Christians are members of Christ so are no Sacraments 3. Christ died for them but for no Sacrament 4. They are livelie temples of the Holy Ghost so are no Sacraments Answeres to the censures of the question 35. SOme say that the writer defendeth that Christ hath two person because he speaketh of a twofold subsistence to be in his natures Ans Alstedii metaphysicae pars 1. cap. 3. Exist●●●●est nobilior vel ignobilior nobilior dicitur subsistentia à quares denominatur subsistens Estque vel suppositum vel persona Suppositum est quodlibet individuum per se subsistens persona est subsistens intelligens Existentia ignobilior dicitur inexistentia Regula 7. Suppositum latiùs patet quàm persona Suppositum est res per se subsistens id est non existens in alio per modum inbaesionis Persona insuper est aliquod intelligens Sic lapis in lapicidina aicitur supppositum non persona Paulus est suppositum persona Subsistere hic non accipitur late pro eo quod habet verum esse non apparens neque pro eo quod alicui substat sed strictè pro eo quod est non inesse in subjecto per modum inhaesionis neque inesse in toto per modum partis Schola facit duplex subsistere viz. 1. Negativum quod non est in alio ut accidens in Subjecto quo sensit humana Christi natura dicitur subsistere in verbo seu persona divina 2. Positivum quod ita per se existit ut ab alio non pendeat hoc modo non subsistit nisi persona seu hypostasis These show that the schoolemen admited a twofold subsistence in the person of Christ The writer of this book hath this division for in the person of Christ his humane nature hath a negative his Divine nature a positive subsistence for his humane nature subsisteth not in his person as accidents inherent in a subject but so it dependeth upon his person that from his first conception he was assumed into the personall union If he had ever any being without this union he had beene a person by himself Because he hath understanding But his manhead had never such a being and so it was never a person His Divinitie had never such dependence but before this union he was the second person of the Trinitie without all beginning This union was signified by binding the sacrifice to the hornes of the altar Christ GOD and man is the Priest his Divinitie the altar his humanitie the sacrifice the personall union is the binding of the sacrifice to the altar When the sacrifice was killed and brunt the ashes fell down through the grate of the altar and remained still within it when Christ was killed his dead body in the grave and His Soule in paradise remained still united unto the altar of his Divinitie Death seperated his soule from his body but could not break the personall union By vertue of this union he did cast out devils by the finger of GOD healed the sick raised the dead forgave sinnes he wrought miracles and prophesied Because of this union he said Before Abraham was I am He said to his Apostles ●eho I am with you into the end of the world Because of this union Joh. said chap. 1. The word was 〈◊〉 plesh Thomas said Joh 20. My Lord and my God This union is called hypostaticall that is the union of subsistence because his humane nature did never subsist nor have being without it That the writter used not the word subsistence in the strict sence for a person but in the larger sence for a true being without accidentall inhesion his own words immediatly preceeding do prove it For he testified five times that Christ● two natures were united into one person viz. in the 〈◊〉 line of page 65. and in the 13. 17. 18. and 〈…〉 of the page 66. The like was never done by here●●●● would they so often so manifestly contradict themselves in the same page a Kingdome divided against it self can not stand no more can an heresie stand against such contradiction If some witnesses had testified against the writter and as many for him a charitable judge should incline to the best censure rather absolving then condemning him much more when five witnesses do clearely testifie for him proclameing his innocency and one only is brought against him which taken in the right sence is also for him And the manner of the speech importeth a personall union for he saith not They have but he hath two subsistances This word He cannot be meant of the GOD head alone nor of the manhead alone for none of them alone hath two natures much lesse two persones Then it is meaned of one who hath the two natures mentioned in the division viz. the person of Christ Then albeit the word hypostasis or subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency is oftimes taken for a person because it is the more noble subsistence it followeth not therefore that every subsistence shall be called a person Because Rome by an excellency is called urbs a town Ovid. Sine me liber ibis in urbem Shall therefore no other town be called urbis but Rome The fathers speaking of the Trinitie because some confusedlie spake of the persons in the Godhead and of the Divine essence as of one thing Therefore they ord●ined that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should only be spoken of the essence of GOD and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be spoken of every person particularly for the essence of GOD is common to the Father Son and holy Ghost but the personall properties are different and not common This was decreed in a councell at Alexandria about the year of GOD 363. But the Fathers never forbade the same words to be used in their other significations when occasion is offred Such

kneel without blessing of God at the receiving and eating of the Sacrament Secondly looking is not so religious a gesture as kneeling therefore lesse dangerous If men when they blesse God were urged to look to the table as if it were a worshiping of God to do so it should be idolatrie Qu. 28. Can the adoring of Christ by fixing our worship to the instant of receiving the Sacrament or bowing towards it determinatly be idolatrie seeing the Sacrament is a holy ordinance of God Ans If m●n had fixed the religious gestures of adoring God determinatly toward the oxen and sheep which were offered in sacrifices and towards the Paschall lamb which represented the same Christ whom now the sacramentall elements do represent it had beene idoaltrie albeit they were holy ordinances and had Christs spirituall operative presence with them 2. If you esteeme the bread to be GOD and will adore it as GOD the being a holy ordinance no more hindereth this adoration to be absolute idolatrie then was the worshipping of the fire by the Chaldeans of the sun by the Persians and of Dagon by the Philistims So also there is no reason why the being a holy ordinance shall hinder it to be relative idolatrie when we worship GOD by directing our religions gestures determinatly towards the sacraments more then to worship the same GOD by directing our religious gestures determinatly towards the Sun or the fire or Dagon or towards the golden calf c. True humility will make us eschew all appearance of evill and fear the least colour of idolatrie kneele unto GOD at more pertinent times as at the actions of prayer and thanksgiving before and after the participation of the Sacraments and that because these actions as well as our gestures do expresse also our humility prayer expresseth our humble desire and thanksgiving our humble gratitude and duetifulnesse Christ our LORD did expresse humility by action when he did wash his disciples feet that night he was betrayed and by word gesture when he kneeled down and prayed in the garden The same humility remained in him also when he used not such expressions Qu. 29. We may take gold out of the hand of a King bowing towards the earth may we not also adore God when he giveth unto us the Sacrament●● Ans 1. The Minister and the Sacraments are ne●ther GODS nor kings therefore thou owest to none of them neither the religious honour of GOD nor the civile honour of kings 2. But if the kings servant in the kings name would give gold unto thee in the kings presence and thou wilt take it out of his hand directing that same civile gesture towards him that thou usest to direct to the king what honourable civile difference makest thou betweene the master and the servant 3. Albeit a king like Dioclesian would give all his civile honour to any of his subjects yet God will give his religious honour to no creature Matth. 4.10 4. God gave unto us Christ the thing signified by the Sacrament when he was crucified Hee giveth spirituall comfort and grace using his own libertie either at the preparation sermon before the Sacrament or at receiving of the elements or afterwards at thanksgiving or at any other time as he pleaseth albeit he giveth faith and increase thereof and mercy and spirituall comforts to the right receivers of his ordinances yet he fixeth not his benefites to any appointed instant of time Peter the Apostles at the first Lords supper having also received the Passeover the same night were so far from receiving spirituall courage and comforts and increase of faith and of heavenly graces that the same night Peter denyed and the rest forsooke the LORD But when hee arose from the dead and when hee sent downe the holy Ghost then they were exceedingly strengthned in the faith many children are baptised who receive not inward regeneration and repentance untill that afterward God convert them by his word Qu. 30. Should not the Sacraments be holily and reverently used Ans 1. They are profained when Gods worship is determinatly fixed to them as if they were idols 2. They are reverently and holily used when they are used as Christ commanded That is when by looking upon the bread broken and the wine poured out we take occasion to remember the LORDS death when his body was wounded and his bloud shed when we take and eat the elements then we by faith should believe and apprehend that these sufferings were for our sins to purchase unto us life eternall Qu. 31. The Sacrament is an excitative mids of adoration Ergo may I not kneele towards it Ans So are all the benefites and mercies of God Ergo we have as good reason to kneel towards all his benefites Qu. 32. Wee worship before the Sacrament but we give no worship unto the Sacrament Ans When we worship God more respectively then before any other thing by kneeling before the sacrament it is done unto the sacrament because we worship God at the sacrament for the religious respect we have to it which if it were taken away we would not adore before it more then any other thing This outward worship is relative idolatrie outwardly the reverent respect is inward relative idolatrie 2. To worship a thing and to worship before a thing determinatly are both esteemed one thing Matthew saith chap. 4. that Satan bad Christ worship him and Luke saith in the Greeke language If thou wilt worship before mee Qu. 33. May not I kneel towards the Sacrament as I uncover my head at the hearing of the word read Ans The uncovering of the head is a sign of common reverence given both to God to men of a honourable and also a lower estate kneeling is not so it is most proper unto God himself who is above all dignitie and therefore it is more dangerous This gesture discernes the Majestie of God from all creatures and therefore Paul said Phil. 2.10 At the name of Jesus shall every knee bow for God bath given him a name above every name vers ●9 No name is above every name but the name of him that is God The Father gave unto Iesus the name of God That is declared him to be as truely God as he is man after that he arose and ascended unto glory 2. When I uncover my head I direct not that gesture towards any sensible object more determinatly then towards other objects therefore it is done to God himself immediatly Qu. 34. Should we sit Jack-fellow like with Christ at the Lords table Ans His divine nature is alike present every where his humane nature sitteth in heaven at the right hand of God his spirituall presence is in the hearts of the Elect and sitteth at no Table Therefore we sit not Jack fellow-like with him we are not every where nor in heaven nor in a particular manner in the hearts of the Elect working by the holy Spirit 2. The Apostles sate with him at