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	union_n	11,677	5	9.6253	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97021	None but Christ, or A plain and familiar treatise of the knowledge of Christ, exciting all men to study to know Jesus Christ and him crucified, with a particular, applicatory, and saving knowledge, in diverse sermons upon I Cor. 2. 2. / By John Wall B.D. preacher of the word of God at Mich. Cornhill London.	Wall, John, 1588-1666.	1648 (1648)	Wing W469; Thomason E1139_1; ESTC R210079	152,329	343

Incarnation of Christ. the humanity into the Deity nor by cohabitation onely as the Nestorians say nor by mixture as water and wine mixt together which is neither wine nor water but a compound of both nor by infusion of the Godhead into the manhood But by taking the manhood or humane nature into the person of the Sonne of God and so Per modū Accedentis saith Durand In l. 3. sent dist 6. q. 4. to have his subsistence in the Godhead And hence the two distinct natures remaine in communicable each to other and yet make not two distinct persons but onely one person as the body and soule two distinct natures make but one man contrary to the heresie of Eutiches who said the humane nature was swallowed up in the divine so as there remained onely the divine nature And the reason of this union was because he was to be a Mediator between God and man and to reconcile God to man therefore meet he should have interest in both natures CHAP. III. A briefe view of the sufferings of Christ before he suffered on the Crosse SEcondly we must study to know Christ in his crucifixion or in his sufferings And him crucified All his life was a crucifixion from the womb to the tomb from his birth to his buriall concerning which though little can be said by way of explication more then is already largely related in the History of the Gospel yet give me leave for method sake to-give you a breife view of them He was crucified 1. In his conception in that he was conceived of the seed of the Virgin and lodged in her narrow womb whom the heavens could not containe and did not abhorre the Virgins womb But this was was to sweeten our conception who are conceived in sinne and born in iniquity 2. He was crucified in his birth in Psal 51 5. that he was borne of a woman the Cretor of the creature he that made her was born of her yea of a poore maid offering two Turtle Doves for her purifying as being not able to bring a Lamb according to the Law Levit. 12. 8. Was there never a great Lady in Jerusalem for this great Prince of heaven and earth to be borne of But he looked on the lowlinesse of his handmaid And this teacheth us that Christ regards 1 Cor. 1. 26. not the rich no more then the poor that he came for the poore poore Lazarus lay in rich Abrahams bosome when rich Dives was in hell torments Poore Shepherds had Christ revealed to them by Angels when he was hid from the Matth. 18. 10. great ones and Rulers at Jerusalem Who can then despise the poorest Saint who perhaps may have move of Christ in him and a higher seat in glory then our selves A pearl is rich when found on a dung-hill though it may glister more when set in a Ring of Gold Hath not God chosen the poore of this world to be rich in faith and heires of that Kingdome James 2. 5. 3. In that he was born in a stable Luke 2. 12. This shall be a signe unto you And well they had this signe for elle its likely they would have looked into the fairest houses stateliest chambers and not in a stable for him You shall find the Babe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucking child A strange crucifixion the great God to become a Babe and the eternall Word not to be able to speak a word The Lyon of the tribe of Judah who when he roares he makes all the beasts tremble to cry like a child that sucks Nestorius despised to call an Infant God But hereby the greater power of God was seene that could by a Child overcome sin death and the divell and bring us to glory Nay more you shall find the Babe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swadled in cloutes such as we cover wounds and beggars sores withall they were not fine linen nor silke clouts but meane and poore liker to beggars raggs Now was not this a Crucifixion That he tha● shall come in the Cloudes should appeare in clouts which yet he weares not so much to cover his nakednesse as to discover ours and because he appeared in the similitude of sinfull flesh 4. More yet if a Babe in clouts yet in some faire Chamber and Cradle No in a Stable where horses and beasts were fed at least at that time when so great a concourse of people met and in the Manger instead of a Cradle Now be astonished and wonder that the great God who inhabiteth eternity whom the heavens cannot containe and Solomons Temple was too meane for him that he should be lodged among the beasts as Nebuchadnezar was turned out among the beasts Marcus Antonius brought Caesars robe before the people all bloody to move Compassion but I have shewed you our Lord Christ not in his Rob●s of glory but in his raggs and clouts to teach us Christs humility and us humility by his example learne of me saith Christ that I am meek and lowly in heart Mat. 11. 29 Yet all this was for our exaltation Christ was clothed with clouts and raggs that we might be clothed with Robes of glory Christ was laid in a Manger that we might have mansion-places in heaven and lie in Abrahams bosome 3. He was Crucified in his Circumcision as a type of our defilement and his purity and to worke that on our spirits which was done to his flesh Col. 2. 11. 12. Cutting off our superfluous lusts that we might be all Circumcised in heart as Christ was in his flesh 4. He was crucifyed in his temptations when he was so basely solicited by the Divell to fall down and worship him a far greater reproach then if the greatest Queen should be sollicited to uncleannes by the basest scullion and carryed up and down in his armes at his pleasure But this was that he might experimentally know how to succour us when we are tempted Hebr. 2. 18. 5. He was Crucifyed in his whole life 30 yeeres together living in no account or reputation Phil. 2. He made himselfe of no reputation he was despised and we esteemed him not Esa 53. 3. At the most he was counted but the Carpenters son or the Carpenter perhaps working on his Fathers trade Mark 6. 3. And the deity was vaild in his flesh wherein it lay hid without any great manifestation To teach us that the same mind should be in us that was in Christ Phil. 2. To be content to live without respect in the world and be of no reputation for his sake 6. He was Crucifyed in his agony in Luk. 22. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Non grumi sed unda sanguinis Bern. not clots but a floud of bloud the Garden where he did sweat drops not of water but blood thick blood that ran through his garments trickling down to the ground Not as Josephs garment that was dipt in blood but his body and garments were dyed in blood Esa

14. For we having offended an infinite God deserved infinite wrath and therefore of necessity there must be an infinite satisfaction Now it is more for God to suffer any thing then for all men and creatures to suffer all things As the blood of a sheep is more precious then the blood of 1000 adders toads and serpents the blood of a man then of a 1000 sheep the blood of a King then of a 1000 common men and the blood of God is more precious then the blood of all the men in the world And hence it is that all mens fins cannot exceed the price that was paid for them because our sins are but the sins of men but Christs sufferings are the sufferings of God o now God loves the Ho● 11. 9. I am God and not man blood of his Son more then he hates all our sinnes And if Adam one man was able by his sin to condemne a world surely God by his sufferings is able to save a world Rom. 5. 15. 16. 17. 4. We are to know that he is a true man also of the substance and blood of the Virgin not having a phantasticall body as the Maniches ●ay nor passed through the wombe of the Virgin as water through a Conduit-pipe as the Valentinians say Nor passed through her Paps as the Turks Alcoran dreams but of the seed of the woman Gen. 3. 14. and made of a woman Gal. 4. 4. Indeed he took not the person of any one man but the Non hominem sed humanitatem non personam sed naturam humane nature of all men soule and body contrary to the heresy of the Apolinarians that say his deity supplyed in stead of the soule when as Christ said my soule is heavy to death And now he is a true man in heaven the same that he was on earth though glorifyed contrary to the heresy of the Seleucians that affirmed that Christ in his assention unclothed himselfe of the flesh of man and left it in the glob of the Sun So that what God once spake Ironically is now verifyed Gen. 3. 22. Behold the man is become like one of us Or as those heathen Barbarians said of Paul and Barnabas Act. 14. 11. God is come down to us in the likenesse of man O infinite wonder That God should please to chuse one man among all mankind or more properly humane nature and exalt him to be one of the Trinity to sit in the seate of God be called God adored and worshipped as God to all eternity Not car● but Deus in car●● 1 Tim. 2. 16. For to Christ is due divine adoration not only in his divine nature but in regard of his person Not that the humane nature is capable of it self of divine worship but because divine worship is terminated upon the person of Christ and so it is due to the humane nature If an Angel had been thus exalted it had not been so great cause of admiration but for God to take a lump of flesh and blood a piece of earth the same we tread upon and join it to himself to all eternity Lord what is man that thou art so mindfull of him or the son of man that thou so regardest him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great God a sucking childe Regens sydera should be sugens ubera He that rules the stars should suck the breasts For man to be like unto God is wonderfull but for God to be in the likenesse of man is a greater wonder We in our lowest humiliation can but lie in the dust and cloath our selves with sackcloth and put ashes on our heads But for God to cloath himselfe with dust and ashes like Nebuchadnezzars Image an head of gold and feet of clay this is a lower abasement then if a King should be clothed with beggers ragges become a frog a worme or the basest creature was not our flesh a goodly robe to cloath the Deity with when the Angels themselves scorne our nature and think it a debasing of them so that if they take up a mans body for their use yet they quickly lay it downe againe This is cause of wonder indeed but no cause of stumbling or offence for as Tertullian affirmes Nulla substantia digna est ut Deus induat quodcunque tamen induerit ipse dignum facit Though God be too great to cloath himselfe with any nature yet what ever he shall cloath himselfe withall he makes it worthy Quicquid Deo indignum patitur iderat t●i gratia Tertul. Now the reason why Christ tooke mans nature upon him was Not onely to Gal. 3. 12. 13. redeem man that as man had sinned man should suffer for God could not Homini Deus mor tem minatus est ab homine ergo poena luenda est Wolleb suffer and without shedding of blood there is no remission And to fulfill the Law for us by yeelding obedience to it which the God-head could not be brought in subjection under But also to make the divine nature more amiable to us that we might not be afraid to look upon God As the Shepherds of old had wont to cloath themselves with sheeps skins to be more lovely in the sheeps eyes Even the Sun it selfe may be looked upon through a cloud And so may the Deity through the Lan●horne of the humanty 2 Cor. 3. 18. God hath as it were cloathed himselfe with our flesh to teach us he will not hide himselfe from his owne flesh The Lord Christ seemes to speak to us as once Elihu did to Job Job 33. 6. Behold I am according to thy wish in Gods stead I am also formed out of the clay Behold my terror shall not make thee afraid neither shall my hand be heavit upon thee So Christ is as i● were in Gods stead form'd out of the clay and he makes the apprehension of the Deity not to be fearfull to us Fifthly and lastly we are to know Christ to be God and man united together In John 1. 14. Christ is said to be made flesh not appeared flesh as he did sometimes to the Patriarchs conferring with them in a visible shape as to Abraham Isaac and Jacob c. But made flesh that is united to fl●sh for God cannot be made flesh or be turned into flesh In 1 Tim. 3. 16. great is the mystery of Godlinesse God manifested in the flesh It is cald a Mystery dark and hidden not known of Adam in innocency till revealed in whose heart the Law was written but not the Gospel Col. 1. 26. A mystery of godlinesse breathing nothing but godlinesse Tit. 2. 11. though men make it a mystery of iniquity God manifested in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing in flesh such a mystery as not the Angels in heaven can understand the manner Only this we know it was no transmutation of the Deity into the humanity nor of Vide Bish Vsher a learned tractate of the

and yet never perfectly learn it strive and indeavor to know it wee may but we shall never fully know it nor fathom the bottome of it Exuperat omnem scientiam Theophil And what was Peters last exhortation to the Saints to whom he wrote but that they should grow in grace and in the knowledge of our Lord and Saviour Jesus Christ As if this were the chiefe lesson they were to learn according to my text I desired to know nothing among you c. Wherein two things are to be considered 1. What knowledg of Christ it is that is to be studied of us 2. Why the knowledge of Christ and him crucified is specially to be studied of us For the first we are to study to know Christ with a fourfold knowledge with the knowledg of 1. Speculation or Contemplation 2. Particular application 3. Love and affection 4. Vertuall operation 1. With the knowledge of Speculation in three particulars viz. to know Christ in his 1. Incarnation 2. Crucifixion 3. Satisfaction CHAP. II. Teacheth us to study to know Christ in his Incarnation FIrst we must study to know Christ in his Incarnation That he is God and man joyned together that God and man might be joyned together that by sinne were separated one from another Wherein five things are to be learned of us 1. That he is the second Person in the Trinity who was the wisdome of the Father To teach us that the divine nature is not essentially but personally not simply but Relatively in relation to the second Person incarnated f Non essentia De● absolutè considerata sed persona filii erat incarnata Buchan loc com Non essentia sed persona deitatis est incarnata Wolleb for else the Father and holy Ghost mu●t be incarnated as wel as the Sonne which was the error of the Sabellians Anno Christi 257. who denied the three distinct persons and said they were but three names and so by consequence were compelled to say the Father and H. G. were incarnate and died for our sins as well as the Sonne 2. That he is the Son of God g Psal 2. 7. John 1 14. Not by creation as the An●els and Adam were not by adoption as the Saints are but his naturall son by eternall generation as he was God being of the same substance and nature that his Father is as children are of the same substance with their Parents cald indeed the Father of Eternity Es 9. 6. but that was respectu essentiae non subsistentiae in regard of his essence not subsistence The manner is unspeakable incomprehensible for who can declare his generation In naturall generation the Father is 1. before the Sonne 2. the Son inferior to the Father 3. receiving his substance from the Father but in this generation the Father is not before the Sonne who was eternally his sonne or else there should be a time when God was without a Sonne and himselfe not a Father 2. Nor is he inferior to the Father for he is no more beholding to God to be his Father then the Father to him to be Essentia non generatnec generatur Scholo● his sonne 3. nor did he receive his Substance but his Sonship from the Father who is unbegotten in respect of his essence as having his essence of himselfe begotten only in respect of his personality for he hath his personall subsistence from the Father begotten as Son not as God Perk. on Creed learned Buchan saith Aliud est esse pa●ris aliud esse filii aliud esse spiritus sancti that is as they are persons or subsistences but not as absolutely God for so their essence is the same But this mistery is deep and such as is fitter for the study of Angels then men Divines have set it forth by divers similitudes whereby I have thought they have rather darkened then illustrated it and therefore I spare to mention them And further as our Lord Christ is man he is the son of God but not by creation nor adoption nor eternall generation but by hypostaticall union namely by prerogative of his personall union contrary to the Feliciani that called Christ in his humane nature the adopted sonne of God And thus the Son of God became the son of man that the sons of men might be John 1. 12. Gal. 3. 5 6. Mat. 3 17. Iohn 1. 14. made the sonnes of God I go to your father and my father Ioh. 20. 17. And what greater love could the father shew unto us then to give his deare Son his beloved Son his only begotten son for us Joh. 3. 16. Herein appeared Abrahams love that he offered his only sonne Isaac whom he loved Gen. 22. There was one had foure sons who in a famine being sore oppressed with hunger the Parents resolved to sell one for relief But then they considered the eldest was the first of their strength therfore loth to sell him the second was the very picture of the father the third was like the mother the fourth and the youngest was the childe of their old age their Benjamin the dearly beloved of them both and therfore they were resolved not to part with any of them and so would rather suffer themselves to perish then to part with any of their children Another had two sons both were condemned to dye yet upon mediation the father was offered to have one spared But he could not find in his heart which to chuse to live so to leave the other to the stroak of death They both were so dear to him and so they both died so dear are children to their Parents Can a mother saith God forget her child yet God seems to forget his only son that lay in the bosome of the father and was his delight from all eternity that he might remember Prov. 3. 30 us deliver us from death and make us the adopted sons of God Thirdly that Iesus Christ is God The mighty God i Es 9. 6. who thought it no robbery to be equall with God k Psal 2. 6. Rev. 18. Mat. 8. 10. Col. 1. 15. 16. contrary to the heresie of the Samosetanians Servetus Ebionites Cerinthians Nestorians Turks Jews Arrians and all other Hereticks that deny the Deity of Christ but to him is attributed eternity l omnisciency omnipresence creation and providence which are only attributed to God Beside the works and miracles which our Lord Christ wrought when he was upon the earth declared him to be the mighty God m Joh. 5 36 10. 25. 37. 38. Now Christ must needs be God not only to support the humane nature to beare the wrath of God from sinking under it which else had ground him to powder As the altar of wood was covered with brasse that the fire might not consume it Exod. 27. 2. But also to give worth to his sufferings and to make them of infinite value because they were the sufferings of God n Acts 20. 28. Heb. 9.