Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	father_n	son_n	subsist_v	3,592	5	11.9300	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61116	Aut Deus aut nihil God or nothing, or, a logicall method comprised in twelve propositions, deducing from the actual being of what we evidently experience, the unavoidable necessity of a God, against the atheists of our age and nation / by Vincent Hattecliffe.	Hattecliffe, Vincent.	1659 (1659)	Wing S4956; ESTC R25783	35,341	133

Point which Christians believe and profess against Heathens and Infidels in this high Mystery of the ever blessed Trinity This Unity therefore established I proceed to deduce briefly from the same Principles the most sacred Trinity of the Divine Persons which all Orthodox Christians maintain against Jew Turks and Heretiques which I deduce thus There is the same thing expressing and expressed therefore there is the same thing producing and produced I prove the consequence for every expression of any thing is a production of something as appears in all expressions which we know if therefore this expression be a production it must produce something but as I proved it expresses nothing save that very thing which expresses for it is an expression of it self therefore it produces nothing save that very thing which that is which produces It may be replied that to understand any thing is as much to produce the intellection of it as to express any thing is to produce the expression of it and therefore God by understanding himself essentially produces himself essentially I answer by denying the parity for even a created intellection may and does understand it self without producing it self for an intellection so far as it is onely Contemplative and Theorical is onely the sight and not the production of its object and rather supposes its object and is the sight of it then either produces its object or the sight of it but whatsoever expresses any thing works upon that which it expresses and either produces it or the expression of it if it be different from its expression Now I proceed If therefore this expression be a production and so there must be that very thing produced which produces there must be a true distinction betwixt the producer and the produced so that the producer is unus and the produced alius and consequently must make a number and be two and because actiones sunt suppositorum and suppositum in rationali natura as that of God is in the first place is termed rightly Persona a Person therefore these must be two Divine Persons So that there is in this expression and production Principians and Principiatus One who is the Principating and another who is derived from him who principlates There is Originans Originatus Gignens and Genitus Pater Filius c. Now it is impossible to conceive that one and the same Person should be both Father and Son generating and generated principiating and principiated producing and produced expressing and expressed for seeing these notions found real references respects and relations betwixt the producer and the produced c. it is not possible to conceive them without a real personal distinction and duality in number for one sole Person can never found a real relation to himself but onely relationem rationis and the same reason proves the same distinction betwixt that Love Joy and Repose c. which indivisibly proceeds from this producing and produced duality so that there must be a triality or number of three in one reality that is one real thing thrice suppositated and personated or one real thing subsisting thrice and by thrice subsisting hath a true numerality or distinction of three The Mystery therefore seems to me I crave pardon if I either think or speak amiss and refer my judgement to those who are impowered to allow or condemn it to be One thing thrice over and that necessarily and essentially by force of its infinite vigor activity fecundity and perfection whereas all other things finite and limited subsist but once as not having strength and perfection enough to give themselves a double or a triple subsistence which power of duplifying and triplifying it self supposed all those seeming contrarieties and contradictions which natural humane Reason raises up against this Mystery will clearly appear to be meer illusions and misconceipts of our weak capacity which imagines that to be a contradiction in one thing subsisting thrice because we finde it to be one in created things which subsist but once for this triality of subsistence consisting in a real distinction numerosity and multiplication of the same thing makes that to be equivalent to different things whereof each have no more then one sole subsistence or subsist but once Thus in this Mystery there is as truly a Father and a Son two distinct Persons the one ingenerate and generating the other as father and son are two amongst men Thus there is as real a procession of the holy Ghost from the Father and the Son as Heat proceeds from Light and the Sun Thus the Nature of God is perfectly one and the Persons perfectly three because this one Nature subsists thrice Thus the Divine Nature is communicable because it is one in three and the Personalities incommunicable because they are three in one Seeing therefore number is an absolute perfection in created and finite beings for two things of equal perfection are better then each of them taken solely by it self and the same perfection twice repeated is better then onely once why should this perfection be wanting to God And seeing fecundity to produce something of like nature to it felf is an absolute perfection in created beings why should not God have it And seeing Love Charity Joy and Content is an absolute perfection amongst men and Angels why should not God enjoy that perfection properly and perfectly to whom no absolute perfection can be wanting For seeing there are three ranks of perfections amongst men The first in the rank of Essence and intrinsecal and radical being which may be termed Essential The second in ordine naturae or active power of such an Essence which are termed Natural And the third in ordine humano or of Sociability and mutual Communication one with another which we call Moral I see no reason why all these ranks of perfection should not be found both perfectly and formally in God His Unity Omnipotency c. may be called his Intrinsecal and Radical or Primary Essential perfections as he is considered in ordine Essentiali his Fecundity and expressive Production his Natural Perfection as he is considered in ordine activo and his Love Friendship Charity Joy c. in the procession of the holy Ghost his Moral Perfections in communication and society of the Divine Persons And yet all this is nothing but Reason it self and in the full latitude of its perfection his essential and intrinsecal notion is the fulness of Reason his natural activeness is nothing but an adequate expression of that very Reason which is his Notion his Love Joy Repose c. is no other thing then the plenary Satisfaction in that expressing and expressed Reason which can be no other then a perfect conformity to Reason and so nothing but Reason Thus by some dark and flashing glimpses we have discovered this ever blessed Trinity in an ever blessed Unity one in three and three in one three Persons in one Nature a number in an Unity and one

and the same thing subsisting thrice over O most Sacred and Divine Mystery thou art as sweet and delicious as thou art high and inconceiveable the more I contemplate thee the more I know thee the more I know the more I admire thee the more I admire the more I love thee the more I love the more I praise and adore and the more I adore thee the more I aspire and languish to enjoy thee And if any of you dear Christians have learnt by perusing this small Tract to know there is A GOD OR NOTHING give me leave to exhort you conformably to your knowledge to admire love praise adore and covet to enjoy as your last End and Bliss A GOD OR NOTHING for as devout A Kempis sayes most truly Quicquid Deus non est nihilest pronihilo reputari debet in a Christian estimation whatsoever is not God is nothing and is to be reputed as nothing FINIS The Index of the principal Matters contained in this Tract A. Some Actual Being is essentially necessary page 13 16 Actual Being essentially necessary is of it self page 65 Actual Being essentially necessary is alwayes necessary page 45 Angel what the notion thereof imports essentially page 60 Attributes of God deduced from his necessary existence page 71 B. TO Be actually of it self it to be essentially page 10 For a Thing to Be of it self what is essentially required page 67 C. THere can be no Cause of All Things which are and ever have been page 15 16 c. No Cause can destroy allthings page 8 Infinity in causing is impossible as well in simultaneous as successive causes page 30 31 No Cause can totally produce a thing perfecter then it self page 66 The being of All Causes is ever to be presupposed to the production of their effects page 60 There must be alwayes a determinate number of Causes which have produced effects page 20 21 No settlement in causing without a cause not caused page 11 Causes caused in infinitum is a pure Chymaera or impossibility page 11 All Causes of Things past or present must remain either in themselves or in virture sua page 20 21 All Causes and Effects which shall or may be hereafter are now nothing at all save the power of their Cause which is now page 22 23 Nothing which proceeds inevitably from a Cause can exist alone page 9 Nothing that is Contingent can be alone page 9 Nothing that is Contingent can be of it self page 12 13 F. ETernity two-fold page 80 Gods Eternity what it is page 81 G. GOd is Actual Intellection or Reason it self page 70 The Notion of God what it imports universally or in the understandings of all men page 70 God hath no mixtion or composition of parts and why page 74 God how he is said to concur to all particular effects page 78 79 Gods Omnisciency demonstrated page 82 Gods Indivisibility demonstrated page 72 To be Good what it imports page 85 Divine Goodness demonstrated to be the greatest of all page 86 I. WHatsoever is Indeterminate can be no Actual Being page 32 K. KNowledge purely contemplative presupposeth its Object page 95 M. MAtter neither Eternal nor Infinite nor of it self page 55 85 N. NOthing can do nothing page 2 Nothing can be absolutely necessary which can have a Cause page 13 Nothing can be without some reason why it is page 44 Number why found in God page 99 100 O. GOds Omnipotency demonstrated page 83 84 P. PErfections three-fold Essential Natural Moral all in proportion found in God and how page 100 101 No Actual Parts whilst they remain in Continuo page 33 R. REason it self cannot but be actually page 65 72 Reason in its full Perfection cannot but be of it self page 67 Actual Reason in its full perfection what page 68 69 Reason it self produceth all things immediately and why page 75 76 Reason it self how said to be every where or in all things page 75 No real Effect in the world contrary to Reason all Circumstances considered page 78 How Reason it self concurs to every effect page 78 Reason it self can do nothing contrary to Reason page 76 Reason it self is its own Rule Knowledge Light c. page 68 69 S. THe Spirituality of God demonstrated page 73 His Sanctity or Purity also page 86 Soul of man what the notion thereof imports essentially page 60 T. NO actual Time can have been abaeterno or without beginning page 35 Time for the future may be without end because it shall never be all actual page 3 Time imaginary is nothing real save the power of the first Cause page 28 All Time past which was once actual must be finite page 26 No Time can have an Actual End which had not an Actual Beginning page 27 Time is nothing but the Mutability of actual Beings page 28 All things which are actually in this moment of Time depend in their Beings of all the Causes which mediately or immediately produced them page 29 No Being can be limited Essentially to such determinate instances of Time if no such instances be actually page 34 35 No Being can depend Essentially of Time seeing Time is consequent to the thing during page 37 Whatsoever is supposed to be Essentially for such a space of Time will be in Time and not in Time page 41 How the Trinity of Persons in the Unity of the Divine Nature or Essence may be best represented to our capacity page 89 c. 94 c. V. THe Unity of God demonstrated page 71 Gods Ubiquity demonstrated page 74 Gods Ubiquity what it imports page 79 Gods Veracity demonstrated page 87 FINIS