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
B02800	Dulcedo ex acerbis. Sound doctrine from the errors contained in Mr. Keith's sermons and apologies. / By a member of the Church of England. O D M T.		1700 (1700)	Wing D2517A; ESTC R174771	37,276	25

in all other Beings the fire light and spirit to be the same in substance and one and the same spirit so it is in God likewise but eminently that is in a more sublime manner as for Illustration sake is felt in the Peace and Joy and burning of the Conscience when after a long conflict of grief horror and despair called the fiery Tryal 1 Pet. 4. 12. Light breaks out in the dark Soul and it hath Light and gladness Esth 8. 16. God being a pure Spirit free from Passion and all that the Spirit is subject to both in Man and in the World where being mixt with Water for there is not an Atome of it unmixt in the World or it would soon enflame it and reduce it to Ashes it becomes Corporeal and hath the three Dimensions except in the Soul of Man which is not all of this World and not only a spirit but the spirit of Spirits that actuates all Spirits and is their Form and their Soul doth act most transcendently and is not confined to the same Laws Order and Rules as created Spirits are in propagating themselves Neither do I suppose that the heat of the fire was manifested in God as it is now in the Sun for God as God is the Good meer Love Light Joy and Delight inwhom there is no darkness fierceness or austerity 1 Joh. 1. 5. 4. 16. and in him therefore is no fire and heat perceptible anger and austerity but in the Creature only when it departs from the Light and the Love of Paradise But the Scripture teaching us that God is an angry God and a consuming fire we may believe that in God is the root of the fire serving as the Gall in Man and Acids in sweet Liquors to exacuate the Light and Love of his blessed State Love and Light being the State in which God aquiesceth Matth. 13. 17. Being not properly God in the Father and Spirit but in the Light of the Son in whom he is well pleased And St. John saith that the World being the Image of God as well as Man and his Soul represents the Trinity or bears witness by three things which all Men may see therein in one and the same subject to wit in the first Spirit infused into the Deep of the Trinity in God for he saith they bear witness to the Father to the Word and to the Holy Spirit which is the whole Trinity and Paul saith that by the World and the Things which are therein we may not only find out but clearly see the God-head Rom. 1. 20. that is God in Unity in the still Eternity and all the deep things of God 1 Cor. 2. 10. such as is the Trinity And I believe we may for I see it my self 21. And I see through the World not only the Trinity but the Coeternity of the three Appearances that as no Light can exist and subsist without Fire and neither without the Air So in God there is no Son nor Father without Spirit nor no Spirit without Light but all three appear at once from the very beginning of God's Manifestation Joh. 1. 2. And I see there likewise the Generation of God God generating himself and being generated and introducing himself by his Beams and his Efflux at first into the Great World next into the little World and thirdly when both were fall'n deprav'd and corrupted into the Seed of a Maid there to supply the Office of the Spirit in Mans Seed and to beget the Man God Jesus Christ the Redeemer of all things from Corruption Rom. 8. 21 23. And fourthly and lastly by the Mediation or the Mean of that Man God into the Soul of all those that look for him in Spirit Hebr. 9. 28. and know him spiritually 1 Cor. 2. 24. 11. 29. Secundum modum tamen recipientis in each that is as every one doth evacuate himself or set himself in order or prepare himself for it Act. 13. 48. But most superlatively in his third introduction his Efflux the Holy Ghost which Christ was Conceived by bringing with him at that time all the might of the Father and the virtue of the Light the fulness of the Godhead dwelling in Christ bodily Col. 2. 9. he having not received the Holy Ghost by Measure Joh. 3. 34. And if thou hadst my Spectacles which I cannot lend thee Science is the Gift of God not of Man nor of the Schools thou wouldst see and believe it also as well as I without the help of Scripture for thou wouldst understand it and to understand is to believe Intelligere ipsum credere est 22. And thou wouldst see and believe therefore that the Son of Man as the Son and Light of God is the same as Gods Spirit and comes with the Holy Ghost bringing with him in his Wings or the Efflux of his Light Health and Life or Salvation Mal. 4. 2. being the same in substance and being not a Person or subject distinct from them But that as the Son of Man or Emmanuel God in Man or as the Human Nature anointed with the Divine he is as much a Person subsisting a part from God tho' in an undivided manner as the Church from him and as the Beams from the Sun as Man and the World it self And thou wouldst see how he is the First Born of the Creature or of the whole Creation Col. 1. 15. not of every Creature for that Translation is false the only begotten Son of God and dwelling in God the Father and God in him Joh. 1. 1. 14. 11. and how he is one with God Ch. 10. 30. and not only one with him but the most Bright Glorious and Excellent of the three Essences of the Godhead the Light or Oyl of gladness which he is anointed with Ch. 1. 9 14. Hebr. 1. 9. And yet less than the Father who Quatenus the Godhead is greater than the Person of Christ or of God and Man Joh. 14. 28. In fine how as God and Man he becomes the Son of Man not only of one Virgin but of all the Virgin Souls that will make themselves Virgins or dis-impregnate themselves of the Lusts and Affections they are fill'd with from their Youth Matth. 24. 19. till Christ is form'd in them Gal. 4. 19. that is before their new Birth of Water and of Spirit And the Head and the Spring Head and the Fountain of Mankind Eph. 1. 22. Col. 1. 18. instead of the first Adam where all the Sons of Adam must re-enter and die in become as dead as Water Rom. 6. 4. and as one Water with him that they may be born again of him and of his Spirit and as the Brooks of the Spring become partakers of his Nature and his Righteousness And as such that is as Head over all things to the Church Eph. 1. 22. he deserves tho' but a Man or however God and Man that every Knee of Things both in Heaven and in Earth should bow and fall at his Name Phil.

must have Christ as a Spirit within us to Understand and Believe we must know him not only without us in that Body that died upon the Cross to fulfil all Righteousness and reconcile us to God Rom. 5. 10. that thereby having access V. 2. Hebr. 4. 16. we might obtain his good Gift to wit the Holy Spirit Matth. 7. 11. Luk. 11. 13. but within us in Spirit since he cannot enter in and dwell there in Flesh and Blood tho' he should work the Miracle of the Transubstantiation and Mr. Keith should plead for an outward Christ or a Christ without us as hard again as he doth in his Reasons about the 26th page Henceforth we know Christ no more saith St. Paul 2 Cor. 5. 16. after the Flesh And as a Spiritual Christ forming the Kingdom of God by his Spirit Rom. 14. 17. within us Luk. 17. 21. Especially seeing that he is glorified again with the Glory which he had before his Incarnation Joh. 17. 5. and sits in that Majesty which belongs to God alone Hebr. 1. 3. Rev. 3. 21. and into which Flesh and Blood cannot pretend to enter 1 Cor. 15. 50. Christ being to die but once Rom. 6. 9. Hebr. 9 28. took our Flesh and Blood once to bear our Sins in it and now having done with it he appears the second time without Sin to Salvation and therefore in the Spirit Salvation or God's Kingdom being in the Holy Ghost Rom. 14. 17. to them that look for him so and are no more concerned with his Flesh or his Body since he comes in the Spirit that is since his Ascension and Glorification Joh. 7. 39. Touch me not saith he himself Joh. 20. 17. that is be not concerned with me whilst in Flesh and Blood because I am not as yet ascended and Glorifyed and cannot yet give you Gifts Eph. 4. 8. viz. the Gifts of the Spirit of which see 1 Cor. 12. or come to you in Spirit the Holy Ghost being not given till after the time of his Ascension on High Joh. 7. 39. he being not till after ready to answer the end of his coming in the Flesh to wit to bring upon them the Promise of the Father or the Gift of the Spirit the shedding of which Spirit was the fulfilling of that same Promise as hath been said Luk. 24. 49. Act. 1. 4 5. 2. 17 23. Touch me not know me no more therefore in the Flesh saith he for when I come to you a second time to save you to answer expectation and the end of my coming it shall not be in the Flesh which I have died in but in quite another form to wit that of a Spirit capable to comfort you or to give you Strength and Life Joh. 14. 18 28. in a more Spiritual from than at my Resurrection and my Transfiguration when my gross Body of Flesh it self Shined like the Sun Matth. 17. 2. and passed through Doors and Walls Joh. 20. 19 26. 14. And mistake me not Reader I do not mean that Christ in puting off Flesh and Blood hath put off Humanity that is the Human Nature for then he were no more Christ that is to say God and Man a Concrete of both Natures or the Human nature Anointed with the Divine But he remains Christ or God and Man to Eternity For God's works are Eternal He being the most Wise God whose Purpose and Power stands Nothing but the Devils works the corruption and defects introduced in the World being to be destroyed And we must know Christ as Christ or as God and Man that is as a thing distinct from God or as a Person distinct from the Trinity it self to obtain Eternal Life or else he had never said that it is Life Eternal to know the only true God and Jesus Christ whom he sends John 3. 17. Distinguishing Christ from God as a Person subsisting besides and apart from God But this I say that Christ hath put off his Flesh and Blood as being Accidental and not at all Essential to Man or Humanity For the first Father Adam was not Created with it but fell in it by his Lust which by Attraction drew in the Elements that took hold of him and Transmuted him made of Isch a shining Man such as he was an Adam that is a Man over-cast with dark clouds from Ad a mist and so got this Monstrous Shape And if it were Essential to Man or Human Nature God would never destroy it as he will certainly do 1 Cor. 6 13. to deliver the Faithful from the Body of this Death and its restraint and bondage into the glorious liberty of God's Children Rom. 7. 24. 8. 21. 23. Man shall put it off himself to rise with a Spiritual 1 Cor. 15. 44. and Angelical Body Luke 20. 36. that shall Shine forth as the Sun Matth. 13. 43. as it did before the Fall when Adam was as yet Isch or shining from Esch fire So that Christ as King of Men possessing Eminently all the Perfections to which Human Nature can pretend hath put off that which makes Isch Adam a dark beastly man contemptible and miserable Isa 53. 3. Rom. 7. 24. And his State and Condition ought not to be supposed since his Glorification worse than that of Man himself 15. But to clear another Riddle that is how the Anointed or the Christ or Messiah is the same Quatenus God with the Anointing Spirit I must do a bold thing which Reverend Mr. Keith will doubtless Bless himself at that is Contradict his Church and Athanasius his Creed shew that Athanasius and his Church are mistaken one in rendring by Person the Greek word Hypostasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Substance and the other in Saying not confounding the Persons nor dividing the Substance For the Substance of the Three in the Godhead is the same and is to be confounded and their Essence or Nature or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers so ought to be divided And the word Hypostasis which they render by Person doth signifie a Substance and can bear no other Sense a Substance being that which Substat accidentibus which is the very meaning and signification of the word Hipostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substo Substituor the Hypostasis being the Subjectum or the Ground of the Three in the Godhead And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Essence as being the Participle of the Verb Esse in Greek 16. Then to make Persons in God is absurd and impious there being no such thing as Persons in the Godhead for a Person is a thing that Subsisteth of it self without any dependance even of that very thing it is a Relative to as a Son can well Subsist altho' his Father be dead But here in the Trinity the Father doth not Subsist without the Son and Spirit nay and is not before them Beginning but with the Son being but a Relative Property to God the Son there being in the Godhead that is