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	soul_n	union_n	2,404	5	9.1201	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70315	Ektenesteron, or, The degrees of ardency in Christs prayer reconciled with his fulnesse of habitval grace in reply to the author of a book, intituled, A mixture of scholastical divinity with practical / by H. Hammond ...	Hammond, Henry, 1605-1660.	1656 (1656)	Wing H540; ESTC R14859	26,365	37

to the preserving but of order or orderlynesse in a Church it is necessary there be appointment what shall by all be uniformely performed confusion unavoidably coming in where no certain rules are prescribed for Vniformity section 50 What can be denyed in this processe I fore see not yet when ti 's granted one reserve Mr J. hath still left him For saith he if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies appointment or ordination yet still it will be incumbent on the Dr. to prove that this extends not onely to the customes and appointments of the Apostolike Churches but also to the Churches of succeeding ages And my answer to this will conclude this whole debate section 51 First then I acknowledge that it is not here necessarily ordained by the Apostle that all the Churches of God in succeeding ages should institute ceremonies in worship for provided those ceremonies were once instituted all that this text inforces is uniforme obedience to them section 52 But then secondly when for many circumstances of Gods worship there is no order particularly taken by Christ and his Apostles as in what gesture publick supplication shall be addrest in what lauds and hymnes and confession of the faith c. and yet the rule is given by them that all shall be done according to appointment and moreover in other places that obedience be paid to those superiors which watch over our souls and when those rules are not given onely to the persons that then lived in the Church of Corinth c. but to all that should ever live in that and all other Churches it cannot then be deemed either that there were no superiors designed to succeed Christ and his Apostles in the ordering of his Church or that they should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in order the things that were wanting such as the Apostles had left undisposed of or that inferiors should not be bound to obey them uniformely when they thus gave orders to them section 53 When we are commanded to obey our parents civil as well as natural by a law given by God to Moses or by Christ to his disciples can it be strange that we that lived not in either of those ages should thereby be obliged when God in his providence hath given us fathers of both kinds as well as them regularly presiding over us and making use of that liberty that is presumed in all parents viz to give commands and expect obedience from their children Certainly it cannot and as little can it be doubted either whether our ecclesiastical parents have power to institute in things omitted and thereby remitted to their care by the Apostles or whether we their obedient children that are commanded to act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment should from time to time be disobliged and free to disobey them in whatsoever they appoint us section 54 T is granted him if he please that what Christ and his Apostles have already prescribed should not be repealed by those that thus succeed them should they rashly assume that power they would not in so doing act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether regularly or according to appointment but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they have made no rules but left order to Titus c. i.e. by parity of reason to the Bishops in every Isl●nd to make them here what power is left them may certainly with perfect safety be exercised by them and that necessarily inferres our obligation to yield obedience to their exercises of them section 55 This is all the observance Mr J. seemes to expect of me at this time unlesse his intimation to all admirers of Mr. Hooker that they should vindicate their great Patrone of Ceremonies may passe for an admonition to me who acknowledge my self a thankfull adorer of Gods graces in that Godly learned man and so exact a few lines more above the regular account section 56 This will detain me no longer than whilest I mind the Reader that in a discourse of the ben●fits which we receive from Christ in the Sacrament and otherwise Mr Hooker undertakes to set down how Christ in his human nature is communicated to us and so present with us To this end 3. things he shewes at large 1. that as nothing created can be unlimited or receive any such accident from any as may really make it infinite so neither the soul nor body of Christ nor Christ as man nor according to his humane nature can possibly be every where present no nor the substance of the body of Christ which neither hath nor can have any presence but onely local 2. That this cannot be rendred possible either by the grace of union with Deity nor by any other possible means as he at large excellently deduceth it pag. 300 301 302. 3. That it may peradventure be well enough granted in some sense and after a sort that Christ is every where present as man viz. 1. in respect of the conjunction of the humane nature with the Deity which conjunction is extended as far as the Deity the actual position being restrain'd and tied to a certain place and 2. by cooperation with Deity and that in all things section 57 Now on this third head without reflecting on the two former which assure us of the authors meaning in it two passages Mr J. takes hold of which if he know any thing in either philosophy or scholastical divinity are both guilty of a gross mistake and cannot be sufficiently wondred at by him that they should fall from so learned a pen. section 58 But I suppose there is no great skill in either of those learned faculties required to distinguish betwixt that which truly and properly is and that which may in some sense and after a sort and in two respects onely neither of which belong to the propriety of being be well enough granted and that with a peradventure also to have influence on all these section 59 And what severity is this to require of every learned man that hath most largely refuted an adversary to be so averse from all thoughts of peace and reconcilation with him that he may not allow him to speak truth or but perhaps to speak truth in a sort and in some sense and in two onely respects all which are still more than intimations that he thinks him to be absolutely and in simplicity and propriety of speaking in a gross errour impossible even to the power of God to have truth in it section 60 If any should chance to say of an eloquent man that you might hear an Angel speak in him and I should reply that it might peradventure be well enough granted in a sort or in some sense that when he spake you might hear an Angel assuring you at large of my opinion that no bare man can truly be an Angel nay that it was impossible for God himself to bring to pass that at the same time he

make somewhat greater and better than is the habitual grace of Christ yet so 't is plain he speaks of the fulness of the habituall grace And ad tertium In sapientia gratia aliquis proficere potest dupliciter uno modo secundùm ipsos habitus sapientiae gratiae augmentatos sic Christus in eis non proficiebat Alio modo secundùm effectus in quantum aliquis sapientora virtuosiora opera facit sic Christus proficiebat sapientia gratiâ sicut atate quia secundùm processum aetatis perfectiora opera faciebat et in his quae sunt ad Deum et in his quae sunt ad homines One may increase in wisdome and grace two waies one way according to the habits of them increased and so Christ increased not another way according to the effects when any doth more wise and virtuous workes and so Christ increased in Wisedome and grace as he did in age because according to the processe of his age he did more perfect workes and that both in things belonging to God and men also section 28 And thus are the Schoolmen understood by the Refuter himself in his producing their testimonies as appeares by the expresse words habitual grace p. 260. lin penult and holiness and the Image of God in him p. 261. lin 13. And so 't is most cleare their consent belongs not even in his own opinion to the matter I had and have in hand no way denying but asserting a capacity of degrees among the acts of Christs love of God and the expressions of it section 29 Secondly he will heare the Doctors objection and consider of what weight it is Objection against what against the fulness of habitual grace in Christ sure never any was by me urged againstit And he cannot now think there was The degrees of intenseness observable in the several acts of Christs love his praying more ardently at one time then another was all that I concluded from that text Luke 22. 44. and that is nothing to his habituall love section 30 But even to this he is pleased to frame answers though I hope his doctrine of the fulnesse of Christs habitual grace be no way concern'd in it and to these I shall briefly attend him as my last stage in this no very long voyage section 31 And 1. saith he the vulgar translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prolixius and if this version bee good then there is no place for the Doctors objection But though I seek no advantage by that vulgar reading yet thinking it a duty of reverence to that version to take leave civilly whensoever I depart from it wherein I shall have the suffrage of Protestants as learned in both the Languages Hebrew and Greek as any and that I may to the utmost observe the Refuters steps I shall not utterly reject it section 32 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth primarily signifie extension and that properly belongs to length and so the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a greater degree of that length And if it bee granted that it so signifie here there will yet be place equally for my conclusion section 33 For in every act of Prayer be it but the shortest ejaculation sent out by Christ I suppose and my Refuter must not doubt of it there was some degree of ardency or intension And then sure according to the multiplying of those acts lengthening that prayer there must still in Christ I say not in every one of us be a proportionable multiplication of those degrees and so parallel to a greater length a greater intension section 34 This is cleare and I need not adde what else I might that the very multiplication of more acts of any virtue supposing it equally sincere in the habit and such is the length of Prayer when it is in Christ is more valuable in the sight of God and that argues it more excellent than the smaller number of those acts would be and proportionably more abundantly rewarded by him who rewardeth every man not onely according to the sincerity of his heart but also secundùm opera according to the multiplied acts or workes the more abundant labour proceeding from this sincerity And so that will suffice for his first Answer section 35 But then 2. Saith he suppose we stick unto our own translation yet the place may fairly be so interpreted as that it may no wayes advantage the purpose of the Doctor For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly may be considered in reference unto either the object unto whom he prayed God or the matter against which he prayed the evils with which he conflicted in his agony 1. Then saith he he did not in his agony pray more earnestly then at other times if we consider his prayer in reference unto the object unto whom it was God The Religion and inward worship of his prayer was for degrees alwayes alike equal His trust and dependance upon God love of zeal and devotion towards God from which all his prayers slowed were not at one time more intense then at another But now 2. He prayed more earnestly in his agony then at other times in regard of the matter against which he prayed the evils which he encountred with which if they were not greater then those that he deprecated in the former prayer v. 42. yet at least they made a greater impression upon his humane nature for they put him into a bloody sweat Being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground section 36 These are the words of his second answer and they are in the second part the very distinct confession of all that I pretend in this matter and therefore I need not make any reflections on the first part of them For whatsoever or how great soever the occasion of the increase of his intension was which I am willing to beleeve proportionable to the degree of the intension a very weighty occasion that thus inflamed his ardency yet still 't is confest that on this occasion he now prayed more earnestly then at other times that which now approached made a greater impression on his humane nature which what is it but a proof of the point by me asserted that Christ himself was more ardent in one act of prayer this in his agonie then in another section 37 As for the greatnesse of the occasion so confest●ly great as to cast him into that prodigious sweat falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops of blood that may testifie but it cannot prejudge the ardency which was occasioned thereby section 38 T was not in Christ he will easily suppose with me as it is oft discernable in many of us that those which have really no sincerity of love or zeal to God can yet like the Mariners in the tempest by some pressing fear or danger be awaked to but formal and