Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	father_n	holy_a	trinity_n	3,193	5	9.8397	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50303	Tri-unity, or, The doctrin of the Holy Trinity asserted in a discourse on 2 Cor. XIII. XIV / by Isaac Mauduit ...	Mauduit, Isaac.	1694 (1694)	Wing M1334; ESTC R32420	18,315	57

imperfect Traditions concerning this Truth the great Eastern Maxim which Pythagoras brought from thence into Greece touching God that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and many is conceiv'd to be a Notion borrow'd from the Jews The Platonists had some Sentiments of the Three Persons whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinity The first they named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-being the Good the Father The Second Person they styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind the Word the Begotten the Framer The Third they entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul of the World These dim Notices of a Trinity were perhaps derived from the Jews to these Philosophers by the Phaenicians or Egyptians but none of the Heathen had a true sound Apprehension of the Trinity Their Conceptions were mixt with many Errours they never attain'd to a knowledge of the Eternal Production of the Divine Word One Verse of the Evangelist is unconceivably more clear than all their Writings John 1.1 In the beginning was the Word and the Word was with God and the Word was God By Natural Light we cannot fully understand what relates to Religious Worship far less can we hereby distinctly apprehend the Essence Nature and Subsistence of the Most High The dim Light of Nature could not have taught us that the Tree of Life should be a Sacrament to Adam when in Paradise Neither did this instruct the Jewish Church what Creatures were Ceremonially Clean or impure nor did Natural Reason acquaint them that the Priest hood should settle in the Family of Levi and not in another Tribe The Light of Nature doth not inform us in all Things respecting the Moral Law there were secret Irregularities which St. Paul did not perceive when a Pharisee though by his Education he was very expert in the Letter of the Law Rom. 7.7 I had not known Lust except the Law had said Thou shalt not covet The Light of Nature is much weaken'd by the Fall it s become faint and miserably defective and is an imperfect Guide in Moral Duties To cry up the Law written in our hearts is a disparaging of the Law recorded in the holy Scriptures It is the setting up of an expiring Snuff in the Socket yet at the same time to reject the Sun's Meridian brightness The Law of Nature since Adam's Apostacy is so blotted as that it doth not detect the smallest part of the Corruption of the Heart How then should it reveal God unto us The Doctrin of the Gospel is doubtless a grand Mystery but what Truth is a greater secret than the Article of the Trinity No Man can comprehend it and Angels above Adore it Would it then deserve the Character of a Mystery if the dim Light of an unrenewed Conscience or the Conduct of Nature could make it manifest 4. Labour to apprehend a little the difference betwixt Essence and Person in the holy Trinity Essence is a Nature not existing before the Persons or without them common to them and the same in them Or it is the very Divinity which is individually and wholly in each Person Hence the Essential Properties belonging to the Father Son and Holy Ghost as Wisdom Power Holiness Justice Goodness Eternity are one and the same numerically A Person is a Subsistence in the Divine Nature which though related to others yet is distinguish'd from them by an incommunicable Property So we conceive the Son asbegotten and the Holy Ghost as proceeding from the Father and the Son Though these Three glorious Persons are distinct yet they are not separated because the Divine Nature is Infinite not capable of being divided into parts existing wholly in each Person Whereas the Nature of Men or Angels is not only in each individual but partly in one and equally in another 5. Observe a double distinction not diversity in the glorious Persons of the Trinity 1. Outward taken from the external Works of God e. g. The Father sent the Son into the World the Son being sent became the Redeemer and the blessed Spirit is the Sanctifier Tho one and the same God effecteth all these Things the Actions of the Trinity which are terminated on the Creature being undivided Greg. Naz. expresses this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I no sooner conceive of One but the glorious Trinity present themselves to my Mind in a dazling Splendor Neither can I apprehend a Trinity of Persons but immediately my Thoughts center in the Vnity of the Godhead 2. Inward caused by their intrinsick Proprieties or Operations The noble Acts performed by God without any Creature are peculiar to one Person of the Trinity Opera Trinitatis ad intra sunt divisa For instance The Propriety of the Father is this That He existing from Eternity neither begotten nor made yet did beget an Eternal Son of the same Substance with himself The Propriety of the Holy Ghost is this That being neither created nor begotten yet he eternally and inseparably Proceedeth from the Father and the Son The peculiarity of the Word consists herein That although he were not formed or made yet He from Everlasting was begotten from the Father existing in and of himself as God but from the Father considered as a Son As Light is begotten by the Sun in the Firmament so Christ is from the Father another Person or the Second in the Order of the Trinity but one and the same with his Father as God On which account Naz. speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reverential Silence is more becoming us than over-free Discourfes of the Birth of a God it is sufficient to understand that the Redeemer is the only begotten Son of God The Lord Jesus considered absolutely is Jehovah subsisting of himself but Relatively the Father may be styled his Principle therefore our Saviour is said John 3.35 To receive all things from his Father Hence the School-men say The Son is by himself not from himself St. Hilary notes Data a Patre non infirmant Divinitatem Christi sed affirmant His Father's Grant doth not lessen his Divine Excellency And St. Aug. to this purpose declares Christus ad se Deus dicitur ad Patrem Filius dicitur In himself he has the Character of God but with regard to the Father is styled his Son This internal Difference between the three Persons is not Essentially as betwixt the Creatures which have all their proper and determinate Essence but one and the same Nature is in the Father in the Son and in the Holy Ghost the whole whereof the Father Communicates to the Son and both Father and Son do the like to the Holy Spirit It is not a meer conceived Difference Father Son and Holy Ghost are not bare Thoughts or Words alone Nor respective as the same Man in different accounts may be a Father and a Son But this Distinction is real tho Incomprehensible either Person having his peculiar description with an incommunicable Property of Subsistence and varies from another not in Essenee