Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	air_n	body_n	water_n	10,358	5	6.5960	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01747	A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God.	Gill, Alexander, 1565-1635.	1601 (1601)	STC 11879; ESTC S118376	22,851	81

haue brought I might haue brought you fiftie But I shew you the way if you be guided by the Spirit of Trueth how you may strengthen your selfe in the way of Trueth therefore I wil goe on and shew you yet more plainely by more familiar reasons An Infinite power is not more weake then a finite but euery finite creature which we can cast our eies vnto doth by nature produce his like as much as in it is as a man begetteth a man trees bring forth seed whereof their like in nature may spring and in likewise euery other thing Therefore the Infinite Power of God begetteth his like also which is the Sonne the image of the inuisible God the first begotten of euery creature Col. 1. 15. But none can bee like vnto God in his Being who is not very God therefore Christ the onely begotten of the Father is also very God Maruel not that I make this argument from the creature to the Creator for in this very point of the Power Godhead the Holy ghost himselfe teacheth me to reason of the inuisible things of God by the things visible Rom. 1. 20. And hereby also learne to helpe your ignorance and put away your wonder how God should bee one and yet three See you not how the vnderstanding the Sun-light also is one in nature and yet three in euident and cleare distinction though in so base and imperfect order as that which is aboue all perfection is possible to be aboue it And further see you not in euerie thing a bodie a spirite and a life which is the knot betweene them Or rather see you not how the very bodily composition is both one and three one body which is vnited of three bodies that is earth water and ayre or oyle which yet again in the root of their nature are but one For oyle is but a due mixture of water and earth meanely fixt and meanely volatil and earth is but fixed water so that water which is but one is the root of the three as it is manifest Genesis 1. and 2. Pet. 3. 5. They which vnderstand the rules of Pyronomy know what I say and if you vnderstand me wel you would confesse that not onely this instance which I haue brought of earth water and ayre but euen the whole frame of Nature did proclaime the Trinitie in the Vnitie You would I say confesse that whatsoeuer may be knowne of God is manifested in the creature If I should here tell you how the Heauen the Earth the Deepe Gen. 1. might be vnderstood mystically and the Analogie betweene the Creator and the creature therein and then tell you what Let the earth bring forth liuing soule might meane and compare it with that place That which was made in him was life and then particularly for man The Lord God also made the man of the dust of the earth and tell you that it was so necessary because that Christ is Terra ●●●enti●●… and inforce an argument to proue the Tri-Vnitie by that treble repetition of the man made in the image of God comparing it with that place 1. Cor. 11. 3. and 7. If I should then tell you that it was necessarie that the Sonne of God must become flesh as well that the infinite Iustice of God might be actuated in him which could not bee actuated in him beeing onely GOD as for many other reasons both from the Iustice and Mercie and Wisedome of GOD though to a well sighted vnderstanding I might seeme to haue layd a precious foundation of Philosophie diuine and natural yet to you I might rather seeme perhaps to haue proponed Cabalisticall dreames then any sound argument to the thing in question Yet this will I tell you and holde it for good Diuinitie that the mayne drift and scope of the whole Scripture is to shew the Creation of all things in Christ through him and for him and the restoring of the whole creature in man by him That in al things he might haue the preeminence Col. 1. Neyther doth this any whit derogate from the honour of the Father For first It hath pleased the Father that in him should all fulnesse dwell and besides it is an honour aboue all honours vnto the Father to be the Father of so glorious a Sonne Therefore is this world and all the things therein created to the Image of Christ to expresse his glory euen as he is the expressed Image and glory of the Father And here is the worlds Eternitie which had in Christ an eternall Being according to that his Name Esay 9. 6. The Father of Eternitie Here are those separate Ideas about which Plato and Aristotle could neuer agree and which neyther both of them nor many of their followers did perfectly vnderstand not that they might not by the frame of nature and the wisedome which GOD had giuen to man be vnderstood For is not this world as a booke wherein wee may reade and vnderstand by the created trueths what is the Trueth which is increated but all true knowledge is the gift of GOD. Therefore wrest not that place Coloss 2. 8. against the Christian search after the knowledge of Nature whereby aboue all other humane knowledges a man is brought to know GOD and to honour him as he ought but rather be sory that your knowledge of Nature is no more For that will I tell you to teach you to know your selfe that there is nothing in the creature which may be knowne and all may bee knowne that is in the creature but man ought to know it and to glorifie the Creator thereby And this great labour hath GOD giuen to men that knowing how short they are of that they ought to be they might bee humbled thereby Psal 1. 11. Eccles. 1. 13. And why ought this to seeme strange doth not God require that perfectiō at mans hand wherein he did create him and was he not created with perfect discourse to know the creature that hee might therein behold the Creator and so glorifie his wondrous Power and goodnesse But this question would draw mee from the question in hand therefore I wil briefly adde one reason more and because my leisure is little I will be as short as I can but I pray you lend mee your eare for it is hard in English an inartificiall language to expresse my mind but because you told me you could a little Latine I will be bold here and there to vse a word my reason is thus The whole and perfect nature of a Principle or Beginning is in God who is alone the beginner of all things Now a Principle is of three sortes whereof euery one is so clearely distinct from another as that one cannot possibly be that other therefore in the Vnitie of the Deitie there is also such cleare distinction into a Trinitie as that one distinct cannot possibly be that other from which hee is distinguished yet in the Vnitie of essence they are all one The differences