Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	ghost_n	holy_a	trinity_n	3,214	5	9.7060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66362	Eight sermons dedicated to the Right Honourable His Grace the Lord Duke of Ormond and to the most honourable of ladies, the Dutchess of Ormond her Grace. Most of them preached before his Grace, and the Parliament, in Dublin. By the Right Reverend Father in God, Griffith, Lord Bishop of Ossory. The contents and particulars whereof are set down in the next page.	Williams, Gryffith, 1589?-1672.	1664 (1664)	Wing W2666; ESTC R221017	305,510	423

the first part of the practice of these beasts which is their constancy in the service of God day and night 2. Of the harmony of these beasts 2. For the harmony of these beasts I told you that it consisted of six parts whereof the first is concerning the mystery of the Trinity Touching which before I proceed any further I must say with St. Augustine Vbi trinitas unitatis unitas trinitatis Aug. de Trin. lib. 1. Of the true knowledge of the mystery of the blessed Trinity Patris Filii Spiritus sancti quaeritur nec periculosius alieubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid invenitur we cannot any where erre more dangerously we cannot seek for any thing more laboriously neither can we find any thing more profitable then the knowledge of this holy mystery and therefore as he saith Non pigebit me sicubi haesito quaerere nec pigebit me sicubi erro discere it irketh me not to inquire where I stumble neither will I be ashamed to retract and to learn where I erre And so to proceed The holy Evangelist in this harmony of these beasts setteth down these two principal things Two things set down 1. 1 Of the Trinity of Persons The Trinity of Persons in the Vnity of Gods Essence 2. The Vnity of Gods Essence in the Trinity of Persons For the first To declare the Trinity of persons the Evangelist saith these beasts cry three times Holy holy holy as if they should have said Holy Father holy Son and holy Spirit and yet they say not holy Gods but holy God and to shew the same truth the very phrase and loquution or the like manner of expressing this mystery is used in divers places of the holy Scripture as where Moses saith Creavit Elohim coelum et terram God created the heaven and the earth where the Verb singular creavit doth manifestly declare the unity of Gods Essence and the Noun plural Elohim doth as plainly shew the Trinity of persons And again where he saith Faciamus hominem ad imaginem nostram let us make man in our Image where the Verb plural faci●mus declareth the plurality of the Persons and the Pronoun singular nostram sheweth the unity of the Essence even so here the word sanctus three times repeated doth manifestly declare the Trinity of persons and the word Deus God in the singular number doth as plainly shew the unity of Gods Essence And so the whole sum of all is 1. Quod Deus sit unus quoad essentiam that God is one That God is but one Essence and three persons and but one in respect of his Essence 2. Quod Deus sit trinus quoad subsistentiam that in the Vnity of that Essence there are three Persons in respect of their subsistence or manner of being And this will appear most evidently if you do compare together the 6. Deut. 6.4 Matth. 28 29. of Deut. and the 4. ver and the 28. of St. Matthew and the 19. ver For in the former place it is said Dominus Deus tuus Deus unus est the Lord thy God is one God and in the later place our Saviour commandeth his Disciples to go and to baptize all Nations in the Name and not in the names of the Father and of the Son and of the holy Ghost therefore there is a Trinity of persons that is the Father the Son and the holy Ghost in the divine Nature Et una est numero essentia and yet there is but one Essence because no diversity can be given whereby these persons differ in regard of the Essence And therefore in regard of this identity and unity of essence in the three Persons our Saviour said Ego sum in patre et Pater est in me I am in the Father and the Father is in me and yet as St. Cyril saith Non est dicendum Pater est à filio vel in filio continetur we may not say the Father is from the Son or contained in the Son Nec est filius in patre ut nos in Deo esse et vivere dicimur Neither is the Son in the Father as we are said to be and to live in God Quia de ejus essentia nos non sumus because we are not of the essence of God but in and by the vertue grace and power of God But here it may be some will demand from whence have we the name of Trinity About the name of Trinity when as we cannot find the same in all the Scripture I answer that we have the word three from whence the word Trinity is derived for St. John saith There be three that bear witness in heaven and therefore as unity is derived ab uno from one so Trinity may as justly be derived from three and the Church of God Penes quam usus et forma loquendi to whom the phrases and forms of speech are committed hath power to use such words as may best express the Truth and confute the Hereticks so the same be not contrary to the sense and meaning of the holy Scriptures Now the difference between essence and person is this The difference betwixt the Essence of God and the Persons in the Godhead that the essence is the nature which is indivisible and common to the three Persons but a person Est subsistentia in natura divina as the Schools speak a subsistence or the manner of the persons subsisting in the divine Nature when the one person is distinguished from the others distinguished I say and not divided because there is no division in the divine Nature And the difference betwixt each Person is twofold The difference betwixt each Person and the others twofold 1. Difference internal 1. Internal and 2. External 1. The internal difference between the Persons is and consisteth in their internal operations and proprieties whereof the Divines say that Opera Trinitatis ad intra sunt divisa The internal operations of the Trinity are severed and divided because as St. Augustine saith Hoc est proprium patris quod solus est pater et quod ab alio non est nisi à seipso It is proper to the Father that he only is Father and that he is not from any other but from himself Et hoc est proprium filii quod do patre genitus est solus à solo coaeternus et consubstantialis genitori And it is the property of the Son that he is begotten of the Father the Son alone from the Father only coeternal and consubstantial to his begetter Et proprium est Spiritus sancti quod nec genitus nec ingenitus est sed à patre et filio aequaliter procedens It is proper to the holy Ghost that he is neither begotten nor created but equally proceeding both from the Father and the Son And this difference is not essential because the Essence of all three is the same