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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	person_n	scripture_n	trinity_n	3,376	5	9.9610	5	false

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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

1.15 God is not to be imagined like any thing that is visible and bodily CHAP. III. Concerning God in the Trinity of Persons What the knowledg of God from a natural sight § 1. THE Knowledg of God which is from the a Rom. 1 19 20 light of Nature doth take it's rise from sense and can ascend no higher then it is supported nor go any further then it is led by sensible objects which give us no clearer Knowledg of God then the effects do of their cause namely that He is and that He is not such as they are but far excelling them in Essence and in Attributes as not being compounded not depending not finite not mutable and the like But the Knowledg of God which is from a Supernatural light What from a light Supernatural that is meerly by divine b Joh. 1.18 Exod. 33.23 Revelation as that God is the c Eph. 1.2 3. Mat. 6.9 Father of Christ and of his Church the d Gen. 15.1 Heb. 11.6 Reward of the Faithful the e Psal 68.20 Isa 12.2 Jer. 3.23 Salvation of Israel and the like Yea such is our Knowledg of God through the apprehension of Faith in the Glorious Mystery of the Blessed Trinity whereby we beleeve the same God which is f Deut. 6.4 Isa 45.5 1 Cor. 8.4.6 One in nature or being Who are the three Persons and what a Person is is also g Gen. 1.26 and 11.7 8. Isa 6.3 63. ver 7 9 10. Mat. 3.16 17. and 28.19 2 Cor. 13 14. 1 John 5.7 Three in Persons or manner of subsisting Father Son and Holy Ghost which Three Persons do not divide the Unity into parts but distinguish the Trinity by their properties § 2. A finite Vnderstanding not possiby able to comprehend this infinite mystery And here we acknowledg it impossible that a finite understanding should comprehend that mystery which is infinite in its Glory and therefore when the minde soars high to conceive the truth of the Unity it is dazled with the glory of the Trinity and when it would conceive the mystery of the Trinity it is overcome with the glory of the Unity And to illustrate this mystery with instances is to shadow out the light with colours Not to be illustrated by any Instances though the instances are that of the same Sun in its body beams and light the same water in its fountain spring and river yea the same soul in its understanding memory and will § 3. This is as high as Reason will reach The highest pitch of Reason's apprehension God is an infinite being having in himself a power to be which begets a Knowledg that he is and from both proceeds a love of that knowledg and power of being This infinite Being is equal and one in all these Relations yet the Relations distinguish'd in themselves as distinct manners of the Beings subsistence Thus the Father Son and Holy Ghost three distinct subsistences of one infinite Essence three distinct Persons of one eternal Godhead the Father as the power of the Godhead begets the Son the Son as the wisdom of that Godhead is begotten of the Father and the Holy Ghost as the Love of both proceeds from the Father and the Son And as that power never was without that knowledge nor that power and knowledg without that love so nor ever was the Father without the Son nor the Father and the Son without the Holy Ghost And as that Knowledge is equal to the Power and the Love equal to both so the Son is equal to the Father and the Holy Ghost equal to the Father and the Son § 4. Now though Reason cannot instruct us to know what is hid Reason directing to Faith yet it doth direct us to beleeve what is revealed concerning this mystery For what more reasonable then this that what we cannot attain by a Natural Knowledge we should receive by a Divine Faith when revealed unto us by God in his Word Which Word teacheth us What and how a Trinity of Persons in the Vnity of the Godhead that the three Persons in the Godhead are not three parts of God but c John 10.30 1 Tim. 1.17 One onely God The d Eph. 1.3 1 Pet. 1.3 Father God the e John 1.1 Heb. 1.2 3. 1 John 5 10. Son God and the f Acts 5.3 4. Holy Ghost God and yet not g Isa 6.3 Rev. 4.8 three Gods but one God all the three Persons being h Gen. 1.26 John 5.18 Phil. 2.6 Coessential and Coequal § 5. That the Son is God The Son God and the Holy Ghost God firmly proved and the Holy Ghost is God is made evident to the eye of Faith from these testimonies of sacred Scriptures which give them the a Jer. 23.6 1 John 5.6 Rom. 9 5. Acts 28.25 Tit. 2.13 1 Cor. 3.16 Proper Names the b Isa 9.6 Heb. 9.14 Phil. 3.21 Psal 13.9 7. John 21.17 1 Cor. 2.10 11 Essential Attributes 2 Cor. 13 14. the c Heb. 1 23. Job 26.13 and 33.4 Eph. 4.8.11 1 Cor. 12.11 Mat. 12.28 John 6.54 Rom 8.11 Divine operations and the d H b 1.6 1 Cor 6.19 Psal 2.12 Eph. 4.30 Mat 28.19 Holy worship of God § 6. In this Trinity the Godhead is not divided How the Persons are distinguished but the Persons are distinguished the Godhead is not divided in it's essence but the a Isa 61.1 John 8.16 17 18. John 14.26 and 15.26 Persons distinguished by their properties The b Psal 2.7 Heb. 1.5 Father begetting the c John 1.14 Heb. 1.6 Son begotten and the d John 15.26 Gal. 4.6 Holy Ghost proceeding which properties do not make them different Beeings but one and the same Being in a diverse manner of subsisting God begetting is the Father God begotten is the Son and God proceeding is the Holy Ghost Again the Father is God begetting the Son the Son is God begotten of the Father and the Holy Ghost is God proceeding from both the Father and the Son § 7. Though the Word Trinity and Person are not found literally exprest How Trinity and Person are found in Scripture yet are they found plainly implyed in Text of a Mat. 28.19 John 14.16 Ephes 2.18 sacred Scripture Yea seeing St. John doth tell us of God that he b 1 John 5.7 is Three the Father the Word and the Holy Ghost who shall question the word Trinity numerus numeratus in the abstract who reads the word Three numerus numerans in the concrete Which Three bearing record most firm it is by a Trinity of testimonies which doth plainly intimate a Trinity of subsistences What a Subsistence is and what a subsistence is St. Paul resolves us when he saith of the Son that he is c Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express Image of his Fathers Subsistence where the word Subsistence doth truly and fully

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 §

power can so e Jer. 24.7 Phil. 2.13 encline the will as to necessitate f Psal 110.3 not enforce its volition the policy and strength of g 2 Tim. 3.6 13 1 Pet. 5 8. men and devils is all too weak in this attempt § 4. One sin is often the cause of another How one sin is the cause of another as when man by Sin makes forfeiture a Jude 4. 1 Thes 5.19 of grace and so laid b Psal 109.6 Rom. 1.26 28. open to Satans temptations and his own vile affections he c Psal 69.27 Isa 5.18 falls from sin to sin in a precipice of backsliding from his God Again when by his sin man doth d Psal 12.8 ambulare in circuitu run the round or maze of sin his sinful acts begetting evil dispositions those evil dispositions begetting customary habits and those customary habits bringing forth sinful acts yea when e Ephes 5 18. Rom 13.14 one sin prepares the way and brings fuel to another as when f 1 Tim. 6.10 Jam. 4.1 covetousness and ambition make work for strife and murther in wars arising about wealth and honour who shall possess and command most of this mole-hil the earth Yea when by way of finality one sin is committed in order to another as the means directed to the end Thus g Mat. 26.14 15 16. Judas betrays Christ to satisfie his covetousness and h 1 King 16 9 10 16. Zimri slays his master to satisfie his ambition § 5. What the least actual sin is Every the least actual Sin is a a 1 John 3.4 transgression of Gods law and b Gal. 3.10 every the least actual transgression of Gods law is a sin Sin is manifold in its kinde And though sin be a tree which spreads it self into many branches a fountain which divides it self into many streames whether it be in respect of the Subject or the Object All sin is either of omission or of commission in respect of the efficient or the effect yet is all sin whatsoever either a sin of c Mat. 25.42 43. Jam. 4.17 omission a●● that either in thought in word or in work in not doing what Gods law doth command or of d Exek 5.6 33 18. Jer. 2 13. commission in doing what Gods law doth forbid and this either in e Mat. 12.34 35.36 15.19 Acts 8.22 Tit. 1.16 Jam. 3.2 thought in f Mat. 12.34 35.36 15.19 Acts 8.22 Tit. 1.16 Jam. 3.2 word or in g Mat. 12.34 35.36 15.19 Acts 8.22 Tit. 1.16 Jam. 3.2 work § 6. What is the formative power in original sin in respect of actual Original Sin being as the a Jam. 1.15 womb to actual hath its formative faculty to assimilate and make like in the privation of righteousness and corruption of nature Whereby sins of omission have with them something of commission and Sins of commission have with them something of omission every aversion from God being accompanied with a conversion to evil Sins of omission alwaies accompanied with sins of commission and b Jer. 2.13 every conversion to evil with an aversion from God Though the sin of omission then be a meer negative in its self yet considered in the Causes and concomitants of it it never goes without a c Isa 65.12 Jer. 25.7 sin of commission joyned with it never without some internal or external act inordinately evil either ushering it in or leading it by the hand This illustrated by instance § 7. Thus when a man wills the not attending Gods worship at the time he is required by God besides the omission of his duty he commits a sin in his will because he wills that omission and if he busie himself in some temporal affairs which though they necessarily detain him yet he might without any forcing of necessity have avoided besides the breach of an affirmative precept by the omission of his duty he breaks a negative precept by the commission of a further evil For he that wils the occasion of any sin He that wils the occasion of sin by consequence wils the sin doth by consequence will the sin it self yea if through some preceding intemperance or carelesness he becomes indisposed or disenabled for the performance of Gods worship How sin is willed antecendently in its cause though not directly in its self and thereby neglects it though he wils not the omission directly in its self yet he will'd it antecedently in its cause and so becomes guilty of a double sin that of omission ushered in by that of commission Sins of commission and of omission having the same motive and end are not specifically distinct § 8. When the sin of commission is accompanied with that of omission they having the same motive and end cannot be specifically distinct Wherefore that the unjust Usurer a Neh. 5.2 3. c. Isa 3.14 gathers by griping extortion and scatters not in a relieving charity are streams from one and the same spring head of b Jer. 8.10 22.17 covetousness Proved by instances and run into the same c Ezek. 22 12. Hab. 2.5 6. Isa 56.11 gulf a satisfying his inordinate desire of riches or that the d Eph. 3.15 Isa 22.12 13. 58.3 gluttonous Epicure neglects the Church in her lawful feasts and fills himself with his riotous feasts issue from the same corrupt fountain of e Phil 3.19 2 Pet. 2.13 intemperance and tend to this one and the same end the satisfying his inordinate appetite § 9. The division of sin into that of thought What the division of sin into that of thought word and work is of word and of work is not a distinguishing it according to its compleat species or kinds but according to its incompleat parts and degrees For that the same sin which doth take its a Mat. 15.18.19 Iam. 1.15 conception in the heart may have its birth in the mouth and its full growth in the outward work Thus when the b Mat. 5.22 Ephes 4 31. wrathful person hatcheth revenge in his heart and his troubled thoughts break forth into contumelious words and injurious actions it is one and the same sin specifically consummated by several degrees and in its distinct parts § 10. Yea The first inordinate motions of lust contain'd under the evil thoughts of the hear● under the evil thoughts of the heart are contained the first a Gen. 6.5 D●ut 10.16 30.6 Ier. 4.14 Mat. 15.19 motions of lust when inordinate So that concupisence not onely in the habitual inclination but also in the b Rom. 7.7 8. actual motions even in the first inordinate lustings is sin and this though c Rom. 7.21 those motions or lusts be never fully consented unto by the wil Though not consented to by the will yet are sin and why nor perfected by the outward act For