Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	body_n	soul_n	union_n	2,456	5	9.5499	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12091	The first sermon of R. Sheldon priest, after his conuersion from the Romish Church preached before an honourable assembly at S. Martins in the Field, vpon Passion Sunday, &c. Published by authoritie.	Sheldon, Richard, d. 1642?	1612 (1612)	STC 22395; ESTC S117205	45,961	78

eternall Spirit the Diuinitie of the second person in Trinitie by reason of the hypostaticall and personall vnion of it with the humanitie communicated vnto the same humanitie an infinite dignitie the very dignitie and vnspeakable excellencie of the God-head it selfe and by reason of the same personall Vnion the operations and actions of this person for operationes sunt suppositorum Operations and actions are of the persons and supposites themselues though immediately proceeding from the humanitie or the soule of Christ or any power of his soule or bodie doe receiue and are dignified with an infinite kinde of valour dignitie and estimation as being the operations of God and Man and although there be no Phisicall Diuines or Supernaturall impression or qualitie giuen to these actions yet the only proceeding of these operations from such a person hauing so inestimable an excellencie and dignitie intrinsecally within himselfe giueth vnto them an extrinsecall valour by which they are esteemed and regarded as the very actions of God himselfe by which hee offereth and submitteth himselfe to his Father and therefore no tongue neither of Man nor Angell can deliuer how infinitely deseruing they are of esteeme and regard the only knowledge of God which is infinite can comprehend their worth and valour If I should stand largely to proue this you would thinke that I held these my Auditors to bee but of common intelligence Few of you are so ignorant as I suppose but conceiue that according to the dignitie or excellencie of the Person is the morall worth and esteeme of the action which proceedeth from such a Person Respect worthy is a salutation or honourable vse which commeth from a worthy Gentleman more worthy that which commeth from a Knight worthier is the same from a Baron aboue that is the same proceeding from an Earle a Duke but of highest esteeme is that which is giuen from a Prince and if there were any earthly Prince of infinite worth and excellencie in the intrinsecall worthinesse of his person the actions and operations of such a Prince in morall estimation would haue a morall kinde of infinitie Here-hence it is that our high Priest Iesus whose dignitie was the very God-head it selfe whose Person was of infinite Maiestie did immediately and by it selfe communicate vnto his operations and actions an infinite kinde of morall worthinesse and valour by which they were so eleuated that being presented to the sight of the diuine Maiestie in very rigour of Iustice and perfection of Satisfaction and Merit they were equiualent super-excellent and surpassing all the malice of sinne which mankinde had or could commit and therefore this our high Priest offering himselfe by the eternall Spirit thus dignifying and eleuating his actions and operations to his Heauenly Father for the Redemption of Mankinde did by the same Oblation and Sacrifice so fully so abundantly so perfectly so iustly so deseruingly purchase vs to himselfe and reconcile vs to his Father that his Father could not refuse his face making intercessions and supplications for vs vpon the Altar of the Crosse and this is that which our Apostle pronounceth in this his same Epistle to the Hebrewes of the infinite worthinesse and excellencie of Christ Hebr. 5 Qui in diebus carnis suae c. Who in the daies of his flesh with teares and a loude crie offering vp praiers and supplications to him who was able to saue him from death was heard for his Reuerence So great Catholike and Christian Hearers so infinite was the reuerence and excellencie of CHRIST because hee was the Sonne of GOD that his Father could not but heare his requests and supplications made vnto him for vs and from this reuerence and from this worthinesse hath his flesh valour efficacie and force to cleanse our consciences from dead workes to serue the liuing God Heare to this purpose but what neede I authoritie of any man to confirme so manifest a truth Saint AVSTEN Aug. lib. 10. de Ciuit. cap. 24. Non ergo Caro Christi per se ipsum mundat credentes sed perverbum à quo suscepta est Therefore the flesh of Christ doth not by it selfe cleanse the beleeuers but by the word of which it was taken and assumpted and this is that which AQVINAS hath most clearely Aquin q. 48. art 6. in cap. ad 1. ad 2. eodem art Efficiens principale humanae salutis est Deus Quia vero humanitas Christi est diuinitatis instrumentum ideo ea consequenti omnes actiones passiones Christi instrumentaliter operantur in virtute diuinitatis ad salutem humanam secundum hoc Passio Christi efficicienter causat salutem humanam The principall efficient of saluation of mankinde is God but because the humanitie of Christ is the instrument of his diuinitie therefore consequently all the operations and actions of Christ do worke in the vertue of the diuinitie to the saluation of mankinde And in his answere to the first obiection thus most clearely Pasio Christi c. the passion of Christ referred to the flesh ibidem of Christ answereth and is agreeing to the infirmitie assumpted but referred to his diuinitie hath thereby an infinite vertue or efficacie Thus he which I partly bring to confirme what I haue said partly to stop the mouthes of such Pontificians who gladly would calumniate the Church of England for her doctrine touching the concurrence of Christs diuinitie in the office and acts of his most high Priest-hood But what shall I here plunge my selfe into that depth in to that profound abisse of discoursing of the manner of Christs concurring as a Priest by reason of his diuinitie and humanitie for the saluation of mankind no no Sermo in-interpretabilis the speech would bee uninterpretabile my shallow conceite would bee ouerplunged in such a depth it is enough for vs at this present to vnderstand and conceiue that by reason of the personall vnitie not only the humane nature but very Christ God himselfe was offered to his Father and offered himselfe to his Father and also this diuine nature had his concurrence in the suffering of his humanitie that the same consented to his suffering and did in a wonderfull sort particularly gouerne comfort and strengthen the said humanitie as being a principall and proper part of himselfe that it might suffer and be offered in such obedience to the Father to the death of the most ignominious crosse I shall not here need to insist vpon the third branch of my diuision by the which our Apostle distinguisheth to whom this sacrifice is offered to wit to God For if all sacrifices are to be consecrated as sacred vnto him to whome else should the sacrifice of a God and from a God bee offered then to God himselfe neither shall I neede to dwell any whit in this discourse to shew how this Christ this sacrifice was vnspotted without blemish and most immaculate I could not esteeme it lesse then blasphemie in me to seeme