Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	charity_n	faith_n	temperance_n	1,943	5	10.7125	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89351	Sion's prospect in it's first view. Presented in a summary of divine truths, consenting with the faith profess'd by the Church of England, confirmed from scripture and reason: illustrated by instance and allusion. Compos'd and publish'd to be an help for the prevention of apostacy, conviction of heresy, confutation of error, and establishing in the truth, by a minister of Christ, and son of the church, R.M. quondam è Coll ̊S.P.C.	Mossom, Robert, d. 1679.	1652 (1652)	Wing M2868; Thomason E800_1; ESTC R207347	108,410	128

faculties of the Soul the Understanding Memory and Will which three faculties have but one soul and the soul is one and the same in all the three faculties or else in the frame and order of mans intellectual nature and operation for that in one and the same spiritual Being the understanding doth beget the Word of the minde the image of it self in which it knows and from both issues a Dilection in the Will whereby it loves which is some likeness though no perfect Image of the Trinity § 7. Wherefore when God saith What most properly meant by those words of God is the creation of man After our likeness a Gen. 2.26 Let us make man in our own image after our likeness those words After our likeness we understand aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of exposition to those words In our Image and so they intimate unto us what this image is not of identity but of analogy not of essence but of quality that being b 2 Cor. 4.4 Col. 1.15 H b 1.3 John 14.9 1 Tim. 3.16 proper unto Christ this common unto c Job 1.6 Mat. 22.30 Angels and d Gen. 9.6 1. Cor. 11.7 Man Man then being made in Gods image and after his likeness doth denote a distance of diversity as well as declare a nearness of similitude Indeed Christ and Christ alone is the perfect and equal image of God being coessential and coeternal with the Father so that Gods image is in Christ as that of the King in his connatural Son by generation but in man as that of the King in his publick Coyne by impression § 8. It is an inseparable property of Mans soul in its analogical conformity to Gods nature The souls immortality not lost by the fall to be immortal which could not be lost by the fall for that in man degenerated by Sin as in man regenerated by Grace What the change in man by his fal the change is real but not essential it is in a Col. 3 10. Eph. 4 24. qualities but not in substance it is in the gifts and habits of the minde and thereby in the excellency not in the essence of the soul And as not in the souls essence so nor in its essential powers and properties man by his fall doth become indeed b Jer. 10.14 brutish but not a brute c Psa 49 12 20 Like the beasts in sensuality but not a beast in real truth Why the soul is immortal § 9. The soul then in all men continuing to be immaterial it must needs be immortal which otherwise could not be capable of an a 2 Cor. 5.1 Rom. 2 7. 1 Pet. 1.4 eternal reward in the godly or an b Mat. 25.4 Mark 9.43 44. eternal punishment in the wicked and needs must the soul be immortal which is spiritually begotten of c 1 Pet. 1.4 immortal seed and nourished by d John 6.51 incorruptible food which together with our whole Christian faith would become e 1 Cor. 15.13 14 vain yea perish in the souls mortality So that we cannot profess the Religion of Christ if we deny the immortality of the soul When the soul is created and infused into the body § 10. The soul is not a Rom. 9.11 pre-existent in its self before it is united unto the body by inspiration from God but as in the b Gen. 2.7 primitive being of the soul in Adam so in the successive beings of souls in all men The c Num. 16.22 Zech. 12.1 Col. 1.17 Job 5.17 soul is then infused by Creation and created by infusion when the body is prepared by a fit * Exod. 21.22 organization of the parts What its principal seat and how it informs the body made capable to receive it Whose Royal seat is in d Deu. 5.29 65. 30.14 Prov. 23.26 Heb. 8.10 the heart and by its analogically omnipresent power and infinite essence in its little world it actuates e 1 Cor. 12.14 c. the whole body and each member according to the several dispositions of the Organs And the soul thus inspired or infused it is not de Deo of God in his essence but f Rom. 11.36 a Deo from God in his power How the soul is the off-spring of God and so it is g Acts 17.28 Heb. 12.9 his off-spring by way of efficiency in a conformity of divine habits in its qualification not by an identity of divine substance in its Constitution § 11. In mans primitive integrity How possest of all vertues in its integrity Reason being subordinate unto God and the inferior faculties subordinate unto Reason Man was in a proportion possest of all vertues some in habit though not in act some both in act and in habit Those vertues which did imply an imperfection in mans estate were in him onely according to their habits and not their acts as mercy and repentance which implies misery and sin Those vertues which did imply nothing repugnant to mans created perfection were in him both according to their habits and their acts as Faith Hope and Charity Justice Temperance and Chastity and the like § 12. The souls of men not propagated Seeing the soul doth receive its being by a Eccles 12.7 Isa 57.16 1 Pet. 4.9 creation it cannot be extraduced propagated by generation as if the soul were from the soul as light is from light or the body from the body for then sure Adam would have said b Gen. 2 23. of Eve that she was spirit of his spirit as well as flesh of his flesh And why neither can that be by natural generation which is incorruptible in its nature yea simple and indivisible in its substance now such is the c Luke 23.46 H●b 12 9. soul of man § 13. Yea Especially proved from their immortality the soul being an immaterial and immortal substance subsisting in its self and so a Heb. 12.23 Rev. 6.10 having the operations of life without the body it cannot be by Generation but must have its being by Creation otherwise as it begins its being with the Body generated it should cease to be with the Body corrupted and thereby could not be immortal Wherefore to say the soul is propagated by carnal Generation were to deny its immortality and therewith overthow the Faith and destroy our Christianity What the immortality of humane nature § 14. Besides the immortality of the soul in its spiritual substance man in his primitive estate had an immortality of humane nature not whereby he had no power to dye and from whence but whereby he had a power not to dye from his Original righteousness he had a power not to sin and from thence did flow that his primitive immortality in a power not to dye and how lost a Gen. 1.17 Rom 6.23 death being a punishment and so a consequent of sin §

15. Yea some Bodies we acknowledg incorruptible either in respect of their Matter or of their Form or of their Efficient amongst which were the bodies of our first Parents How some bodies said to be incorruptible The Heaven of Heavens was created incorruptible in respect of its Matter as having no capacity of nor propension to any other Form then what it already hath The Bodies of the blessed shall be raised a 1 Cor. 15.42 53. incorruptible in respect of their form as having thereby conveyed to them such an endowment of immortality as shall preserve from all corruption and how the bodies of our first Parents And the Bodies of our first Parents were kept incorruptible in respect of the efficient God communicating to them a preservative power by effectual means the Tree of life appointed for the preventing of corruption whilst they continued in their innocency What and how great things God did that Man should not sin § 16. That man should not sin God gave him a a Col. 3.10 cleer knowledg and an b Eccles 7.29 upright Will he gave him a c Gen. 2.17 firm law fenc'd with a gracious promise upon obedience and a dreadful threatning upon transgression and he gave him a visible d Gen. 2.9 sacrament to signifie and seal what was promised and what was threatned All this God did that man should not sin and what he would have done that Man should not dye and had not man sinned more would God have done that he should not dy he would have preserved him from outward violence by e Psa 91.1 121. 34 c. divine protection and the f Psal 34.7 91.11 12. Ministry of Angels he would have supply'd him with continual food from the wholsom g Gen. 1.29 2.16 fruit of a pleasant Paradise he would have prevented all distemper decay and dissolution from sickness age and death by the vertue of temperance and the h Gen 3 22. tree of life yea after his temporal estate of an earthly happiness God would have i Gen. 5.24 Heb 11.5 1 Cor. 15.51 translated him to an Heavenly habitation of eternal blessedness § 17. Original righteousness was not such What original righteousness was as that thereby man had no power to sin for the a Gen. 3.6 11.12 17. event shews the contrary but such as that thereby man b Gen 1.27 2.17 had a power not to sin which Original righteousness was a * Gen. 1.26 Eccles 7.29 con-natural endowment no supernatural gift and therefore had it been transmitted from Adam in his standing as the privation thereof is propagated in his fall unto his whole posterity For that being the righteousness of mans nature not Adams person and how to h●ve bin transmitted to Adams posterity it did belong to an equal right unto his Posterity as to himself and so should have been transmitted not by vertue of any seminal power but of c Exod. 20 6. divine ordination to all after generations § 18. Why said to be a con-natural endowment Wherefore seeing Original righteousness was to have been propagated with the human nature if man had not fallen it could not be any supernatural gift and seeing Original righteousness is wholly lost and yet mans specifical nature retain'd in his fal it could not be from any natural principle therefore we say it is betwixt both a con natural endowment It did not flow from any principles of mans nature but was given to man with his nature to be a natural principle of Actual righteousness And seeing opposita sunt unius generis Original sin being opposite to Original righteousness as Original sin is become a natural deformity so was Original righteousness a natural integrity and with mans nature to have been transmitted by propagation to Adams posterity The will the chief seat of original righteousness § 19. The inseparable property of the will the chief seat of Original righteousness is this that it act freely without constraint either in choosing or in refusing what is presented unto it by the understanding What its essential liberty is And this is the liberty which is so essential to the will as that without it it were no will And therefore it is to be found in God and in Christ in the Angels and in Devils yea in man whether it be in his estate of innocency of sin of grace or of glory What the liberty of contrariety is and why not essential to the will The liberty then which is essential to the will doth not consist in a liberty of contrariety which implies an indifferency to objects specifically different as a Deut. 30.19 good and evil for then should not the will of God nor of Christ no nor the will of Angels or of the blessed have its liberty seeing they cannot will what is evil being b Heb. 12.23 Rev. 14.13 perfectly confirmed in good What that of contradiction is and why not essential to the will § 20. Yea it is not absolutely necessary to the freedom of the will that it have a liberty of contradiction being indifferent in the exercise of the act to will or not to will for that the blessed Angels and Saints in heaven do freely love and praise God yet can they not a 1 Cor. 13 8 12. Rev. 4 8. 7.15 forbear or suspend the acts of loving and of praising him sure the will as in the desire so much more in the enjoyment of its last end it necessarily wils and yet freely too It cannot but will yet without any external force or internal coaction being b Psal 16.27 11.15 36.8 wholly possest with a delightful complacency in its object In what it is necessary that the will have a liberty of contradiction That the will then be free in a liberty of contradiction is necessary onely in the use of means which admit of deliberations not in the desire or enjoyment of the last end and chief good to which the will is carried by a natural propension not a voluntary election and so excludes all preceding deliberation § 21. What 's the liberty of wil in God in Christ in the Angels and in the blessed What in the Devils and in the wicked What in man in the state of innocence and of grace Such a liberty of will then as is free onely to good is in a 2 Cor. 3.17 God and in Christ in the Angels and in the Blessed such a liberty of will as is free onely to evil is in the Devils and b Gen 6.5 Job 15.16 in the wicked and such a liberty of will as is free both to good and evil was in man in his state of innocency and is in him in c Gal. 5 17. Phil. 2.13 his state of grace In Adam then before his fall there was not any thing of coaction from within or of enforcement