Selected quad for the lemma: word_n
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
|
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
Out of these proprieties doe issue Apotelesmata and actions in which the Trinity doe likewise severally yet inseperably cōmunicate I say inseperably according to that Rule of the Schooles Opera Trinitatis ad extra sunt indivisa by which wee may learne to vnderstand that other of S. August Trinitas inseperabilitèr operatur to be spoken onlie of such workes which God doth without his Essence in his Creatures These outward actions of the Trinity do belong vnto one of these three heads viz 1. Creation 2. Redemption 3. Sanctification All comprised in that hymne of St. Augustine Gloria patri qui ereauit nos Gloria filio qui redemit nos Gloria Sp. S. qui sanctificauit nos Med. 33. cap. Creation is 1. Of the world in generall 2. Of man in speciall God created the fabricke of the world of nothing Nothing but nothing had this Lord Almighty Whereof wherewith whereby to build this City bestowing but sixe daies for the making and adorning of it and ever since by his watchfull eie of providence hath and doth carefully gouerne the same Which Plato coulde teach vs who avoweth it to be one the selfe same supreame powers office to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We condēne therefore the blasphemy of the Epicures which make our God an idle and carelesse God like vnto Baal in the booke of Kings which was a sleepe and must be awaked as also the opinion of Averroes vpon how goodly pretence soever builded who hemd the providence of God with in the circle of the Moone saying as it is in Iob The clowds hide him that he cannot see and he walketh in the circle of heavē thinking it absurd ad hoc deducere Dei maiestatem vt sciat quot culices nascuntur Non vacat exiquis rabus adesse Iovi Nunquam sic cura Deorum Se premit vt vestrae morti vestraeque saluti Fata vacent saith Lucan of some vile persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For wee concerning our God haue learned of a better Master that although he hath his dwelling on high yet he abaseth himselfe to beholde things in heauen and earth that he is a God not only of the mountaines but of the vallies likewise lending his providence to the examinatiō of things of the least consequence as feeding of Rauens lighting of sparrowes vpon the ground clothing of Lilies and numbering of haires A doctrine not fully beleeued of them who when they see the wicked to builde heapes of sinne as high as Bable and yet to escape the vengance of God whē otherwise the godly are vnder his rod and punishment do breake out into blasphemy and some out openly that which Davids foole did but say in his heart Non est Deus Morn de ver Ret. Ch. cap. 12. Pompeiumque dijs obicis Luc. 9. lib. Hence Cato woulde faine haue God to giue him a reason-why Caesar overcame Pompey and Hercules in the Poet complaines in the extremity of torment that he which had freed the world of robbers and sauage beasts and beene profitable to all men had liued in miserie and shoulde die in shame when on the contrary Euristeus a tirant did liue in the ruffe of pride was liues-like the rod of God was not vpon him Et sunt qui credere possunt esse Deos Neither did the mindes of heathen men only but of Gods Saints also totter and reele in their iudgements cōcerning providence for there was a time when Ecclesiastes complained Behold the teares of the oppressed none comforts them likewise Habacuck Thou art a God of pure eies and canst not see evil thou cāst not behold wickednes wherefore dost thou looke vpō the transgressours and holdest thy tongue when the wicked deuours the man that is more righteous then he But to stop the mouths of heathen men and the better to settle the strugling thoughts of all Christians I will say no more thē that which Ecclesiastes Habaouch vpon better advise of Gods alwaies righteous iudgements and after the tēpest of their thoughts was alaid haue avowed before me to wit that howsoeuer God doth seeme not to see or to winke at the wicked yet indeed if we suspend our hasty iudgmēt a while and waite his patience til he hath whet his glittering sword and his hand shall take holde on iudgment we shal find that of Moses to be true That hee rewardeth to their face them that hate him to bring them to destruction for so speaketh Ecclesiastes If in a Country thou seest the oppression of the poore and the defrauding of iudgement and iustice bee not astonied at the matter for hee that is higher then the highest regardeth and there bee higher then they Habacuck likwise ô Lord Thou hast ordained them for iudgement O God thou hast established them for correction if not in this world yet vndoubtedly in the worlde to come For J remember that the Apostle giueth it for a note that because the Thessaloniās were afflicted with persequutions by wicked men that this was an argumēt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess 1.5 That there is a iudgement to come in which it should goe well with them and as ill with their enemies Recepisti bona in vitâ tuâ Lazarus similitèr mala Luc. 16. Abstulit hunc tandem Rufini poena tumultum Absoluitque Deos iam non ad culmina rerum Iniustos creuisse queror tolluntur in altum Vt lapsu grauiore ruant Claud. l. 1. in Rufin This God hauing created all things in the stage of the world by a word onely of his mouth being come in the 6. day to create man as being a worke of more excellency and therefore more difficulty doth as it were call a councell and advise with the other persons of the Trinity Venite faciamus hominem nor simply so but a more excellent creature thē the rest In similitudinem nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Not only let vs make man but let vs invest him with liberties and priuiledges aboue other creatures make him a None-such in the world to rule over fishes of the sea birds of the aire beasts that walke vpon the plane of the earth So then man was created of the dust of the earth and God breathed into him the soule of life Diuinae particulam aura Hor. and had infusde from aboue such supernaturall graces that hee was indeed the mirror of Gods creatures and minion of the world like vnto God vpon whō the alone God had conferred in abundant measure all his speciall ornaments for hee had no darknesse in his vnderstanding nor perversnesse in his will nor Rebellion in his affections no sicknes nor crasines in his whole body nor never should haue had if neuer mispending this rich dowry of God hee did neuer runne bakerupt beyonde the bounds of Gods commandements But this man thus highly exalted in the loue of God Peacock-like taking a