Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	nature_n	person_n	subsist_v	2,966	5	12.3029	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19748	A confession of Christian religion; Protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1609 (1609)	STC 6172A; ESTC S114690	21,349	54

A CONFESSION OF CHRISTIAN RELIGION Apoc. c. 18. ver 2. Cecidit cecidit Babylon illa magna Senec. in Troas Hae manus Troiam erigent Nullas habet spes Troia si tales habet Hil. de Syn. adversus Arrianos Verè Drum nesciunt atque vtinam nescivent cum procliviore enim veniâ ignorarant Sisciens fallo At Oxford Printed by Ioseph Barnes 1609. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Vnfainedlie beleeue that there is one immortall vncompoūded vnlimited Essence which created this worlde and furnished the shop therof with wonderful variety who since doth guide governe the same by a prescribed and regular order taking immediate notice not only of Angels offices mens actions but of every yea the smallest and basest thing in the world not permitting any thing to the lust of fortune or commande of destiny this supernall power I call God and avow him to be the maintainer and rewarder of vertue the revenger and iudge of wickednes and I ascribe vnto him heauen for his throne and the bal of the earth for his footstoole I subiect vnto his absolute commande all the powers of heauen and earth and render vnto him obedience praier thanksgiving for his tribute That there is such a God beside the arguments which we haue from the booke of Nature S. Antonies Booke liber meus ô philosophe est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is true of every severall which S. Augustine hath of the heauens Clamat coelum Deo tu me fecisti I appeale to the conscience of the most desperat forlone wretch in the world tell me whosoeuer thou be that hast thy conscience most deaded scared with a hot yron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God and resoluest thus in thy hart Who seeth me I am compassed about with darknesse the wals cover me whom need I to feare the most high will not remember my sinnes Nec conscientia nostra nobis tam ●e●e diem diceret nisi ali●m Iudicē alia subsellia reformidares Mor. ● ●ie ver c. 34. yet tell me I say why is thy heart so disquieted within thee why is thy countenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare If there be no power that doth know or can punish thy fault what neede this anguish But I wot well that these stirring motions within thee are as so many summons to put thee in minde that there is a God in thy cōscience which seeth thy sinne and will arraigne thee for the same and awarde condemnation against thee if thou prevent not his iudgement by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus este there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab a God for Ekron but one alone God manageth the affaires of the whole world for if it bee true in goverment of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incūber the designes one of another none should be omnipotent and so there should be a tumultuous disorder in the goverment of the world which Ovid pointeth out vnto vs saying Mulciber in Troiam pro Troiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore it is well said of Tertullian Si non est vnus non est lib. 1. aduers man cap. 3. St. Bernards worde is vnissimus This God is simply one in nature essence yet this one God doth subsist in three persons each of them severally communicating in the whole of that one nature and essence yet so as we cānot say that there are three Gods but one God Alius personalitèr non aliud esse●rialitèr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though the persons bee distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstāding must vaile seeing that it hath not pleased God wholy to reueale it to the sonnes of men and that the Cherubins do cover their faces before it as being not able to apprehend the perfit view thereof Wherefore let vs say with holy Moses Hiddē things belong vnto thee ô Lord but revealed things vnto vs and our children let vs only learne as much of this vnity Trinity as it hath pleased God to reueale vnto vs in his word alwaies remembring that saying of Arnobius De Deo loqui et iam vera periculosissimum est that of another De Deo cū dicitur nō potest dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are three persons in the Deitie the Father the Sonne and the holy Ghost as it may be proved by many pregnāt places of scripture so it is evidēt from the baptisme of Christ in Iordan where the Sonne was baptized by Iohn the holy Ghost descended in the visible forme of a Doue the Father gaue witnesse from heauen that this was his beloued sonne c vpō which place S. Augustine giueth the note Qui nescis triuitatem ito ad Iordanem And an other Father Conveniat mens tua Sanctum Iohānem in Iordane And yet that there is likewise an vnity of Esséce of which without inequality the whole Trinity doth participate may bee proved by an vsuall forme of speech in the Hebrew originall when speaking of God a nowne of the plural number is ioined with a verbe of the singular as in the beginning of Genesis 1. In principio creavit Elohim 1 Dij coelum terram-Dij for the persons in the plurall number creavit to note the vnitie of the Essence in the singular number This Trinity of persons thus cōspiring in the vnity of Essence is notwithstanding distinguished by attributes and proprieties These attributes or properties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the Father to be vnbegotten 2. Of the Sonne to bee begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Irenaeus Si quis dixerit Quomodo filius à patre prolatus est Dicimus et Quia prolationem istam sive generationem eius Inenarrabilem existentem nemo novit non Valentinus non Marcion neque Saturninus neque●asilides neque Angeli neque Archangeli nee principes neque potestates nisisolus quigenerauit pater qui natus est filius 3. Of the holy Ghost to be proceeding How the generation of the Sonne and the procession of the holy Ghost do differ I cannot tell only I say with S. Augustine that they do differ sedego distinguere nescio non valeo nō sufficio The communicable proprieties are simple infinite immutable eternall iust mercifull onlie wise omnipotent of which the three persons doe inseparably communicate

view of his own glory discontinued his wonted obedience to his Soueraigne nor only so but hauing all that he could aske or thought he should receiue from God Qui mandu canerunt vt essent quasi Dio perdiderunt quod erant facto homines immorrales August betooke himselfe to the Diuell to serue him vpon credit only of better pay Eritis sicut Dij thinking by violence to breake into heauen and to exalt his Throne by the Throne of the Almighty But foolish man by this his Apostasie and wilfull disobedience forfeited his former more blessed estate and was stript of his Masters liuery and all his excellent graces dispossessed of Paradice and sent vnto the Divell to pay him his wages for his former seruice and all his posterity by the guilt of his transgression haue their nature defiled and are abandoned of God and entitled to the Divel for his children and ofspring a wicked seede witches children and sonnes of Beliall And now ô yee sonnes of men saith God by his Prophet Micheas c. 6. v. 5. Remember what Balak king of Moab had deuised and what Balarn the Sonne of Beor answered him that you may knowe the righteousnes of the Lord for so I hope I may apply this prophesie O yee sonnes of men now at this time during our bondage vnder the divel remember what the Prince of darknes had devised against vs and how Iesus Christ the sonne of the living God hath answered him and stopt his mouth with a voice of blood and nailed his accusation to a Crosse that yee may knowe the righteousnes nor that only but the exceeding loue and rich mercy of the Lorde to mankinde for there being no way to free vs out of the power of the Devill but by satisfying the iustice of God for the former transgression God the Father in the fulnesse of time sent his beloued Son made of a woman and clothed in our flesh by the shedding of his precious bloud to redeeme out of the power of the Devill all those that by faith apply the merite of his passion vnto themselues and doe afterwarde shew their thankfulnes vnto God for so great Redemption I beleeue then that Jesus Christ the only Sonne of God coessential to the Father and the holy Ghost was incarnate of the substance of the ever-blessed Virgin Mary by the operation of the holy Spirit that as Sampson married a wife in Timnah of the daughters of the Philistins that hee might seeke an occasion against the Philistins for at that time the Philistins reigned ouer Israel Iud. 14.4 So he by espousing our flesh and by being become the seede of the woman of Abraham of Dauid and our brother might condemne Sinne in the flesh and by his power shrowded vnder this vaile ouerthrow and dispoile the strong mā of his possession then was fulfilled that of St. Augustine Christus pectatumest nos Iustitia Christ is made sinne and wee the righteousnesse of God in him So that in the person of Christ I confesse 2. natures the one Diuine the other Humane by the Diuine nature I doe not vnderstand the Divine nature simply and absolutly as it is commō to all the three persons in the Trinity for wee may not say that the whole Trinity was incarnate but I vnderstand these words Diuine nature Relatiuely of the Nature only of the Sonne of God who is the second Person in the Trinity as also by Humane Nature I do not meane ths Generall or speciall nature of man but the nature considered in the Iudiuiduum only to wit that substance of the humane nature which in the wombe of the Virgin Mary the Sonne of God did assume into the vnity of his person And these 2. Natures I confesse to bee vnited in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indiuisibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly in which 4. words 4. principall heresies touching the person of our Sauiour of the Arians Apolinarians Nestorians Euticheans were confuted in 4. seuerall councells Nice Constantinople Ephesus Calcedon Yet in this doctrine we must heedfully beware of 2. extreames The first that we do not thinke that the Deity assuming is changed into the Humanity assumed assumpsit quod non erat non amisit quod erat saith S. Augustine nor the manhoode assumed into the Deitie assuming but each remaineth entire in his essentiall properties yet without division of the person Salvâ proprietate vtriusque naturae suscepta est à maiestate humilitas à virtute infirmitas ab aeternitate mortalitas Leo ep ad Flau The second that yet notwithstanding we holde for good all such propositions where that is attributed vnto the subiect in concreto which is to be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Cyrill speakes in the same subiect especially if the Attribute be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an effect of the office of Mediatorship As God redeemed the world by his blood the God of glory was crucified and we condemne for Blasphemous that saying of Nestorius Noli gloriari Iudee non enim Deum crucifixisti sed hominē as denying the two natures in 1. Hypostasis and implying that the mā Iesus was assumed into the society only of the Divinity and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one speaketh of the same Heresie To deliver al this more plainly Christ Iesus the second person in the Trinitie assumed our whole nature both body and soule Totus totum assumpsit me vt toti mihi salutem gratificaret quod enim inassumptibile est incurabile est Pet. Lomb. lib. 3. dist 2. into the vnitie of his person and therein performed the whole worke of our Redemption Non Mediator homo praeter Deitatem non Mediator Deus praeter humanitatem sed inter divinitatem solam humanitatem solam mediatrix est humana divinitas diuina humanitas Aug. Which worke of redemption consisteth of two partes 1. Satisfaction for sin both in culpâ poenâ 2. Intercession The one performed by him in the state of Humiliation by his 1. Incarnation 2. Passion Externall Internall 3. Crucifying 4. Death 5. Buriall 6. Descent into hell The other in his estate of Exaltation glory I beleeue that God I doe not say approued or suggested or furthered but permitted directed and J may truely say willed and ordeined the fal of Adā that thereby he might take occasiō to manifest his glory that in two respects 1 In erecting a consistorie and tribunall for his iustice 2 In exposing to the view of all mē the inexhaustible treasure of his rich mercy or that I may speake in the words of a Prophet In opening of a fountaine of mercy to the house of Dauid to the Inhabitants of Ierusalem to all the Israel of God for sinne and for vncleannesse Concerning the first I confesse that there cā no other reason be assigned of the reiection of the wicked but that