Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	son_n	subsist_v	4,589	5	11.9109	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57067	Some stop to the gangrene of Arminianism lately promoted by M. John Goodwin in his book entituled, Redemption redeemed, or, The doctrine of election & reprobation : in six sermons, opened and cleared from the old Pelagian and late Arminian errors / by Richard Resburie ...	Resbury, Richard, 1607-1674.	1651 (1651)	Wing R1136; ESTC R16922	72,771	138

it imports to ordain before hand such as within certain bounds and limits are to receive what others without those bounds shall not partake of Ephe. 5.11 Rom. 8.29 the eternall distinction and separation betwixt man and man for their finall state having here its first rise 2. It is his eternall degree If his decree an immanent act in the breast of God it must be eternall nothing is new in God though all things be new from him if this discourse shall not be so clear to some Scripture testimonie is clear Ephe. 1.4 Chosen us before the foundation of the world so the Kingdom prepared for them Mat. 25.34 and the redeemer to bring them to that Kingdom * The word translated fore-ordained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknown 1 Pet. 1.20 Whence it is clear that fore-knowledge in Scripture language is not a meere prescience but points out the decree of God for who can think that God foresaw in the humane nature of Christ any thing antecedent to his decree whereby he was moved to unite it personally to the Son so as in the divine person of the Son should subsist 1 Pet. 1.20 3. It is for eternall life Stapleton the Jesuite and he hath others even amongst our selves to follow him would put off what the Apostle hath about Election Rom 9. as though what is there spoken aimed at the inheritance of the Land of Conaan the birth-right c. and not at eternall life and they will have it that what the Apostle there spake of Gods love to Jacob and hatred of Esau concerned Jacob and all his seed in common and Esau and all his and therefore to reach no further then the inheritance of Canaon for Jacob and his seed and the destruction of Esau's inheritance as exprest by Malachi But that it is for eternall life is very clear 1. In the 9th to the Romans by divers Arguments 1. From the Objection which was about the Jews refusing the Gospell and so missing of eternall life the Apostle in his wish insinuating clearly as much and in the following answer disputing upon that supposition 2. The Apostle makes the distinction which he derives from Election and Reprobation in Jacobs own seed v 6. which he backs with the like distinction in Abrahams and Isaac's Family then deriving all from Gods different decree gives Jacob and Esau speciall instances thereof 3. The Apostle instanceth for Reprobation in Pharaoh wherein if any man shall think he aimed not at eternall condemnation which yet the Testimony of his hardning may evince his following discourse will conclude it and clearly determine this controversie and therefore 4. The Apostle concludes the Reprobate Vessels of wrath fitted for destruction and the Elect Vessels of Mercy fitted for glory 5. What he speakes of Vessels of mercy fitted for glory he applies to the called of the Gentiles as well as of the Jews and can any man now possibly perswade himself that this is meant only or mainly of outward priviledges as thus in the 9th so in the 11th Chap. where the Apostle resumes the same Objection and answers it in the same manner distinguishing betwixt the Elect and the rest 1. He opposeth the Elects obtaining to the hardning of the rest and doth not hardening with the following Testimonies against them vers 7.8 9 10. relate to eternall wrath then must Election also relate to eternall glory Further what the hardned Jews through their fall misse of the called Gentiles together with the Elect Jews obtain and what is that Not the Land of Canaan outward birth-right or any such outward priviledge c. but Gospell-salvation vers 11. Reconciliation vers 15. and is not the surrogation of the Gentiles the planting of them into the Covenant of life Many according to outward administration the Elect amongst them by effectuall vocation Again what shall be the main of their restoring vers 25.26 onely outward priviledges Nay but that state of salvation by embracing the Gospell which the Gentiles now are in the Gentiles fulnesse herein depending upon the Jews return And as these Scriptures wherein this controversie is expresly handled are clear so for other Scriptures Rom. 8.29.30 there is the chain of eternall life whereas Election is the first linke so glory is the last the intermediate all such as tend to glory as here the Chain so otherwhere the Book of eternall life Reu. 13.8 and 17.8 and 20.12.15 and 3 5. and Phil. 4.3 Objection that 3 Rev. 5. supposeth Election changeable that their names who are enrolled may be blotted out Answ The unchangeableness of Election will hereafter be fully cleared in the mean time to prevent mistake this is spoken after the manner of men and sutable to the metaphor to blot out of the book of life is no more but to deny it to him or not to plead eternall life on his behalf and so make manifest that though his name seemed to be written in that book yet it never was a like instance which must receive this interpretation we have Mat. 13.12 Concerning the knowledge of the Gospel Mystery Whosoever hath not from him shall be taken that which he hath that is that which he seemed to have Luke 1.18 But if he but seemed to have it and had it not how can it be taken from him onely thus it shall be made manifest that he did but seem to have it but had it not in truth But to return Election is called the book of Life therefore it is for eternall life agreeable hereunto the Elect are likewise said to have their names written in heaven add to this that which is clear in the Scripture that the Land of Canaan the birth-right c. were outward pledges of the eternal inheritance Heb. 11.9.10 and the Apostlesdiscourse of Esau's subjection to Jacob Rom. 9. setting forth therein the difference of their spicituall state in order to eternall life as we have now seen in shewing the Apostles Doctrine of Election and Reprobation there to reach to eternall life and death clearly conclude as much a pledge of Esau's spirituall servitude according to the mind of the Oracle we have in the losse of the birth-right prophanely despised by him Gen. 25.32 c. 4. That it is of persons and that a set company and determined number singled out by name in the counsell of God 1. The disourse of the Apostle Rom. 9.11 clearly holds forth this the sum whereof is that whereas the greatest part of the Jews refused the Gospell to their own condemnation a remnant embraced it unto salvation the supream ground of this difference was the different decree of God loving some in order to eternall life hating others in order to eternall death of which Jacob and Esau are singular instances and by vertue of this different decree some are called and carryed on to the enjoyment of life others hardned unto death agreeable to the former Election Rom. 8.28.29.30 The purpose of God pitcheth upon some for life in

the Word of God to be his Will there is no place for this enquiry By what right The VVill of God being the rule of righteousness Nay † Lib. 1. de Gen. Contra Manich c. 3. so the highest rule of righteousness that whatsoever he wills in as much as he wils it it is to be accounted righteous whereever therefore this question is asked Why hath the Lord done thus the answer must be because he would but if thou shalt goe on in asking but why would he Thou now seekest something greater and higher then the wil of God which cannot be found Augustin 2. The Lord here stands upon his dominion over man as his Creator and thereupon checks the insolency of this enquiry Nay but O man who art thou that repliest against God Shall the thing formed say to him that formed it why hast thou made me thus or hath not the Potter power over his Clay c. It is too high a pitch for man to soar to call his Creator to the Bar and there implead him face to face 3. The Lords proceeding here by vertue of his Dominion is a depth that must with trembling be admired cannot be sounded O the depth Rom. 11.33 Wilt thou acknowledge no more in the most mysterious wayes of God then what thy reason can graspe 1. See the refutation of thy pride in the most common things of natures course every day before thine eyes Ioh. 38 give a clear answer to and make a clear demonstration of those Geomerrical Physicall and optick Problems there here let me make the challenge to thee which sometimes learned * Lib. 1. c. 1. Corolari parte 32. vertus principium Bradwardine that great Asserter of the cause of God against thy fore-father Pelagius made to the prond Philosoper deriding Christians because they beleeved what the Scripture affirmed though they could not make it good by reason Tell me thou Philosopher saith he what it is that thou knowest thoroughly not theleast mote in the Sun beames nor the least grain of dust of the earth nor the least drop of water in the least materiall quantity infinite lines figures superficiall corporcall divers in quantity quality and kinde are contained and therefore answerably infinite conclusions Geometricall orderly succeeding so as that the latter cannot be known but by the former infinite Arithmeticall conclusions in orderly dependance likewise of these many conclusions in themselves demonstrable how many knowest thou Nay let all the Philosophers be joyn'd together how many of these infinite conclusions know they a very few there remaines therefore very many not one whereof for their difficulty and your meanness doth any of you or all of you together know A little after the least spark of fire doth it not by enlightning and warming make infinite or numberless circles of light and spheres containing and contained as likewise crossing one another numberlesse lightsome Pyramids likewise and Pyramids visuall and those very different one from another numberless likewise lightsome and visuall beames incident reflex refract in which are contained infinite cenclusions Geometrical Arithmeticall and perspective and who can fully know all these In the same place he argues how much lesse can thy finite little soule comprehend the great God who is every way infinite Nay blush thou Philosopher and be ashamed to own so small a God as that thou so small by thy minde so small shouldest search him out quite through should'st ransack all his secrets should have a comprehensive knowledge of him Thus he 2. Because thou art a christian let us go one step higher Canst thou comprehend by reason all the mysteries of faith what that of the three persons in the one God-head the generation of the Son the procession of the spirit what of thy saviours Incarnation the distinction of the two natures united into one person As for those who because they cannot by reason comprehend do therefore deny these main Articles of our Faith my charity is not easie enough to call them Christians I will conclude with St. Austine Thou a man requirest of me an answer why but I am a man too De verbis Apostol Serm. 20. let us therefore 〈◊〉 beare him who saith Nay but O man who art thou thou askest a reason a will tremble at the depth thou arguest I will wonder dispute thou I 'le beleeve I see the depth the bottom I cannot reach S. Paul rested because he found where to shut up with wondring be calls them the unsearchable judgements of God and dost thou come to search them He calls them those wayes of his which cannot be traced and wilt thou needs trace them How much better and more Christian was it to captive our reason to faith beleeving what the Scripture saith even then when our reasonlesse reason replies How should these things be Object Is not this great Cruelty in God to appoint his Creature by his decree to destruction and here they are wont to raise a mighty out-cry and by odious comparisons to aggravate this Charge Tygers say they and Bears and all the most savage Creatures are kinder to their young then so Ans To clear the question 1. God appoints not the innocent but the guilty creature to destruction though the fore-sight of sin be not before his decree for sin and destruction yet his decree appoints that sin shall be before destruction and destruction shall be for and by sinne 2. To refute the Objection 1. Must they not acknowledge that by Gods permission man sins that by Gods appointment the sin of one man hath cast the whole world into a state of condemnation that in the issue the greatest part of man-kind is destroy'd that sometime the whole world was given up to raigning sin and perished generally in their 〈◊〉 eight persons excepted that for many ages the Lord suffered all Nations to walk in the wa●es of their owne hearts without God without hope in the world that to this day he 〈◊〉 many Nations to perish without he knowledge of Christ there being no other name amongst men whereby salvation is had that many to whom the Gospel is sent are hardned by it when as yet it was in the power of the Almighty to have prevented all this and that without any the least trouble to himself Now if Gods dominion over his Creature doth not absolve him of tryal at the Bar of natures Law in the Creature as this objection would bear in hand how will they avoid this charge of cruelty against him granting what they must grant would 〈◊〉 not be cruelty in the Creature and against the law of nature to see their young ones torn in peices before their eies in case they could prevent it especially without any hazard or trouble After the same manner they argue in charging God as the Author of sin it is sin in man to wi●● that another should sin therefore to suppose of God that he wils that man shall sin makes his the Author