Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	holy_a	trinity_n	34,129	5	10.2134	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15703	A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25977; ESTC S120280	46,530	114

pleasure vvas to be read and knowen in the consideration and contemplation of man vvhom he made of suche excellencie that he vvas capable of his Image that in his soule and body and in all his interior and exterior povvers and accions he might shevve foorth some likenesse of God but fynyte and suche as vvas conuenient for a creature This Image of God in man gratuite or create had before his fall many excellent qualities First in respect of the Minde Will and Harte vvherein vvas a maruellous diuine Harmonie and consente Sainct Augustine vvente about too shevve the difference of the three persons in Trinitie by the consideration of this Image of god in man Jn manne sayth he there bee three principall thinges The Minde begetting or breeding the Cogitation And the cogitation vvhich is the Jmage of the thing cogitated And the Will vvherein there is both ioy and loue These three things he applieth after this maner The eternall Father signifieth the Minde begetting in Cogitation the eternall word the second person in Trinitie The Jmage formed in cogitation signifieth the sonne of God And the Will shadoweth the holye Ghoste This collation muste needes bee pleasaunt to humble Mindes For therein vvee see that man is appoynted to bee a testimonie of God namely that hee is an Essence intelligible and mouing him selfe And although sainct Augustine doo vnderstande the image of God in manne of the substaunce of the Soule Minde and Will yet all the learned menne almoste doo comprehende the gyftes together vvith the substaunce or as they vsually speake the vertues of perfect Nature in eche parte of the Soule agreeing vvith the diuine Mynde For so sainct Paule in the vvorde Image vnderstoode not onely mans substaunce but the gyftes or povvers vvherein suche vertues doo shine as are consonante vvith the minde diuine whiche giftes were distinct and separable from the substaunce it selfe as it is manyfest by mans fall vvherein these excellent proprieties vvere loste the substaunce of the Minde Wyll and Harte vnto thys day abyding and remayning But to returne to these excellent properties of the soule before mans fall There shyned a cleare light in mannes Minde to vvitte a perfecte knovvledge of God and a communication of his diuine wisdome whereby he knewe both Gods substance and will And also that man was to this ende created that not only this knowlege might shine in him but also that he shoulde with a grateful willing mind shew obediēce to his creator Besides this knowledge of all diuine things which were nedeful to man in the seruice of God and toward the attaynement of eternal life the Lorde endewed him with a right excellent knowlege of matters Morall and Natural that he was able to conceiue the qualities and inclinations of all liuing thinges So that as soone as he sawe Eua he sayd by and by This is bone of my bone and flesh of my flesh and she shall be called Virago because she was taken of the Man. He vvas profoundly seene in Philosophie as it appeareth by the Historie of Creation vvherein we reade hovve he gaue names to euery liuing creature according to their natures and qualities In mans will there was a conuersion to god that is to say an vniuersal obediēce to his lavve hauing an ardent loue of God and all vertues flagrante bent and directe to that ende that the firste example might be knovven and honoured therwith was annexed a libertie in all accions that he might both shewe vnto god willing obedience and also auoyde all thinges vvith iudgement that were displeasant to his Creator In the hart all affections and appetitions did obey his minde will neither was there dissétion in any thing So that there vvas a Diuine harmonie of the minde will and harte For as the minde did rightly knovve god and his wyll so the hart the wil did thinke one thing he loued god earnestly neither was there any thing in mans nature which was not pure holy sincere And euery orgaine parte and instrument of mans substance had facultie and readinesse infused into them by god that they vvere both vvilling and hable to doo the thinges required by god at their hands which god according to the law of obedience had imprinted and as it were stamped in Reasonable natures There was also in this image of god in man a preheminencie superioritie aboue all other inferior creatures whom he excelled many wayes both in reason and quicknes of senses aswell in forme and stature of body vpright looking towarde heauen as also in agilitie and mobilitie of accions and especially in that soueraigne power and dominion which he had ouer all inferior creatures as it were an Emperour ouer his subiects For as God is the vniuersall Lorde king and gouernour ouerall creatures euen so it pleased him to collate vnto man a certayn dominion particular limited vnto whom they would haue yeelded obedience gladly haue reputed him for gods Lieuetenant if he had reteined the image of god in him sincere and vncorrupted which dominion albeit by our ruine it be exceedingly impaired in mākind yet it is somwhat restored by faith Thou shalt treade vpon the Adder and Cocatrice Daniell was cast to the Lions The Lord prayeth with the wild beastes in the wildernes Paule was not hurt of the Viper Sāson Dauid ouercame lions and we may daily see litle childrē with a sticke to rule huge mighty bodied beastes through the maiesty of gods image whiche yet after a sort shineth in man and is very fearfull and terrible vnto them Herevnto vve may adde mans authoritie preheminence in consideration of his beginning coueniencie and ende For as god is the beginning of all things in creation so is Adam the beginning of all men by generation And as god hath a conueniency with all thinges and all thinges ought to looke vpon God So is man microcosmos that is to say a little vvorld and a lord in respecte of inferior creatures that they all should reuerence and honor him And as God is the ende of all thinges So is man the ende of all inferior creatures they beeing made for mans sake that he might be a ruler ouer thē And according to the wise mās saying moderate gouerne the round worlde in equity iustice Finally this image had an assured hope of immortality that his life shoulde be blessed eternall not subiect to death For the diuinity it self is immortal after the which as the scripture saith man was created If therfore mā had not fallen into sin this nature blessed estate in creation had indured for euer it should neuer haue ben we●ke or old it shuld not haue ben cōsumed with heauines or diseases But yet liuing in Paradise shoulde haue ben thēce translated into the celestial spirituall life And vnto this image God added ouer besides the blessings afore mencioned a certen especiall

of creatures whiche was created by him in his sonne in iustice holynes of truth wherin he taught mankinde that sinne and all the effects therof had his origin of the diuell and of man as it is written It irketh me that euer I made man. Agayne He that committeth sinne is of the Diuell For the diuell sinned from the beginning And also By one man sinne entered into the worlde and through sinne death Now albeit man receyued so greeuous a wound in his body and minde vvherevvith not onely the image of god in him vvas defiled and destroyed but also his povvers and ornamentes euerye vvaye vvere maruelously decayed besides the remouing of immortalitie whereof by worde sacrament god assured him before his transgression and in place therof a subiection to sicknesses death it selfe Yet the secōd death did not out of hand sease vpon Adam but God left him like a Pylgreme or banished man out of Paradise many yeeres in this animall or corporall lyfe after the acte and decree was published that god of his immence and infinite mercy woulde repayre his Image blotted defaced and his good pleasure was that man passing his time running his race prefixed here in this vvorld should in his body whiche vvas made so subiect and seruile vnto sinne be resolued into dust and earth but in soule he appoynted him to be immortal because the same was breathed into him by god whiche he also ordeyned to be a daily testimonie remēbrance vnto mā aswel of his estate before his fall as of his glorification after the day of iudgement Which bodily death al the children of Adam are subiect vnto by meanes of sinne abounding yea and raigning in them beeing nothing but dust poysoned which must returne into dust after which the second death to wit eternall condemnation both of body and soule followeth and is assuredly to be looked for of all those that doo contemne the sonne of God mans mediator and aduocate and doo not seeke to bee deliuered from Gods wrath and indignation by the effusion of hys moste precious blood vvhiche onely is able to purifie and vvashe men cleane from all their sinnes And to th ende that this great ruine and decay of man after hys fall maye bee more euidently perceyued I vvyll put dovvne the lamentable complayntes of diuers Writers concerning this matter vvhereby at the firste vevve the matter will moste playnely appeare and shewe it selfe And first that is a notable memorable saying of Cicero repeted by S. Augu. touching the corruption of mans nature Man is brought foorth and as it vvere expelled into this world by nature beeing rather his stepdame then a louing mother In body naked frayle and infyrme and in minde carefull in sorowes abashed in feare vveake in labors prone to pleasure hauing in him notwithstanding certayne sparkes and seedes of a diuine nature Wherin as sainct Augustine sayth he rightly deplored and bevvayled our miserable and pitifull case and savve the horrible euent Yet vvas he ignoraunt of the cause neither dyd he perceyue that a heauy yoke vvas layde vpon all the children of Adam from the time of their byrth vntill their death by meanes of originall sinne wherwith they are infected and corrupted Sainct Augustine him selfe writeth after this manner I doo omitte howe God created Man righte But touching our discente from our firste Parentes that wee are thereby a generation forlorne and caste awaye this very life of ours if it be to be called a life vvhich is so full of deadly miseries doth moste playne●y declare For what other thing can vve gather of that horrible and depe ignoraunce vvhereof all Error proceedeth vvhich possesseth and deteyneth the children of Adam in profounde darknes so violently that a man can not ridde him selfe thereof vvithout great labar sorrowe and feare What other thing doth that loue of vayne and deceitfull things import and therwithall such consuming cares perturbations sorrowes feares disceitfull ioyes discordes adulteries fornications incests rapes and vncleane commixtions agaynst nature vvhich may not bee vvell named and therewithall heresies blasphemies periuries oppressions of Innocentes slaunders false witnesses vniust iudgements and other suche like mischeefes vvhich we see incident to mans nature And to conclude as Viues writing in the same place sayth There vvoulde be founde no beast more sauage and vnbrideled then man if he vvere not chastised and amended vvith discipline and good education for if he might runne his owne race he would conuert all his force and power to satisfie his filthy lustes and appetites neither vvere it possible to finde any brute beastes more fierce and vvylde then manne And sainct Barnarde writeth very pleasantly of this matter in this sorte That blessed and eternall Trinitie the Father the Sonne and the holy Ghost one God of cheefe power wisedome and goodnes did create another trinitie after his image and similitude vvhiche had certayne resembla●nces of that eternall Trinitie I meane the reasonable Soule vvhiche consisteth of Reason memorie vvill And he created the same in such sort that by participation of him he might be blesssed and beeing a●erted from him shoulde be most miserable And this created Trinitie did rather bende it selfe to followe the motion of his owne vvill then to stande in that libertie vvhiche vvas giuen vnto it And therfore it sell through suggestion delectation and consent frō that fayre beautifull trinitie that is to say ▪ frō power wisdome puritie into a contrarie and filthy trinitie verily into infirmitie bundnesse and vnclennesse For Memorie is become impotent and infirme Reason improuident and darke and the vvill impure More●●er Memorie falling as it were vpon harde Rockes was broken and rent into three partes namely into affectionate heauie and idle cogitations I call those affections vvherewithall man is encombred about cares of things necessarie as in eating drinking and suche like And those are to be accompted heauy vvhich we spende about the exercise of externall and harde busines And those are vayne and feeble vvherewith mans minde is neyther affected nor greatly molested and yet notwithstanding is drawen from the contemplation of heauenly thinges as to spende his time in beholding how byrdes doo flye or dogges doo runne The light of Reason also hath three manner of vvayes fallen into ruine For vvhereas it vvas his propertie to discerne betweene good and euill truth and falshood profite disprofite It is nowe couered with such darknes that it is caried most cōmonly into a peruers iudgement receyuing euill for good falshood for truth incōmoditie for commoditie Wherein it coulde neuer haue erred so miserably if it had not bene depriued of that light which it had in the first creation Whereby it is nowe commen to passe that man hath lefte that vsuall and necessarie instrumēt to vnderstand wisdome that is to say Ethicke Logike Phisike which we may otherwise call the science Morall Contemplatiue and Naturall For by

his onely begotten sonne to take our nature vppon him to vvashe vs from our sinnes vvith his precious blood and to redeeme and deliuer vs from Satan For this inestimable benefite let vs continually vppon our knees geue moste hartie and earnest thankes vnto oure God euer and euer And although this great vvorke of God with many other things spirituall seeme ridiculous to the carnall man and humaine sence and prophane Nations accompt it but a deuise of phanaticall persons yet all those that are vnder the Insigne of Christ ought thākfully to acknowledge highly to esteme this holsome worke benefite of God This doctrine issueth out of the places of Repentance of Iustification and of Baptisme For Regeneration conioyneth and lynketh all these thinges together Regeneratiō signifieth not in this place to returne corporally into our mothērs womb to be borne againe as Nicodemus supposed but a spiritual renewing and the similitude is taken frō the corporall natiuitie For as man is conceiued borne of his natural mother in sinne euen so in this spiritual natiuitie by the efficacie of gods worde and sacramentes externall instrumentes he is regenerate and spiritually made cleane from sinne that is to say he receyueth remission of sinnes he is made the sonne of God the temple of the holy ghost and an heire of eternall life albeit the spottes of Originall sinne doo yet remayne in this body of his And vnder this generall worde Regeneration mans conuersion vnto God his iustification and the effectes thereof are comprehended and conteyned Regeneration of Christians in Gods inuisible accion plainly expressed by his holy worde and sacramentes annexed vnto the same whereby our mercifull God doth spiritually forme and fashion of a carnall man a newe iust and holy manne ingraffing him into his kingdome remouing from hym his sinnes cōmitted his wrath indignation and imparteth vnto him his iustice grace deliuereth him also from the power and kingdome of the Diuell and giueth him the holye ghost the earnest pledge of eternall lyfe and fynallye kindleth in him newe strength to begin newnes of life acceptable and pleasaunt vnto God in this world The groundes this definition are the words of the holy scripture Go teach all nations baptising thē in the name of the father the sonne and the holy ghost and he that beleeueth and is baptised shall bee saued This Renouation as I sayde before is a matter of the greatest moment and an especiall signe of Gods loue and mercy toward man For when godlesse man put vpon him the image of the diuell and was therby more then oppressed with many miseries and had cast away al hope of releefe the louing Lord vsed a wonderfull temperature of iustice and mercy and ministred medicines to man his sonne euen then beeing a Solliciter and intercessor for vs. This sonne of the eternall father our Lorde Iesus Christ was from the beginning appoynted to descend take mans nature vpon him and was subiect to all humaine infirmities sinne excepted He appeared to destroy the works of the diuell to seeke the lost grote wherin Gods image vvas stamped to bring home the lost sheepe to the folde of eternall life to th ende that he might florishe for euer there vvith al heauenly companies beeing here regenerated and there according to Gods image perfectly renevved For when man kinde had receiued most greeuous vvoundes and vvas bounde in strong chaynes not able to be brokē by mans strength this bruser of the Serpentes head came professed him selfe when the fulnesse of time should come to be our tender and faythfull Phisition to geue his flesh for the life of the world and that he woulde suffer suche punishements that by his stripes and vvoundes we should be healed and that through death he shoulde be destroyed that had povver of death to vvit the diuell that craftie serpent cruell dragen the enemie of man from the beginning This regeneration of mankinde vvas then done by none other but by Iesus Christ our Priest and euerlasting king who collecteth preserueth his church by the sound of his Gospell vvherein is written the decree of our recōciliation Which Gospell he beeing the eternall worde of the eternall father reueleth vnto vs Shevving the chearefull countenance of his father and powring the holy ghost into our harts that with perfect loue and heauenly ioy we might in obedience be vnited to our god Which propertie of his office speciall priuileges he hath made most manifest by his resurrection by the sending downe of the holy ghost vpon the Apostles that thereby vve might the better consider the inestimable price of that benefite The sonne of God together with the Prophets Apostles do exhort vs to repentance that we might be renued and clothed with that newe image and regenerate to a celestiall wisdome iustice And to th ende that we might know the deformitie of the olde Adam and be excited to seeke gods image in Christ who is the newe and heauenly Adam we must vse both the lavve and the Gospell The Lavve I saye that vvee stricken vvith feare and dread in respect of our sinnes might be enforced to seke after the true and perfect Phisition who is Christ whō the Gospell affyrmeth to be made vnto vs vvisedome redemption iustice and sanctification But wee muste also vnderstande that not onely that iustice which was gotten by Christes blood is transferred vnto vs through gods wōderfull grace mercy but in this regeneration there is a redeliuerie or restitution of certen powers or strengthes in mā out of the which certen accions issue flowe And yet this restitution is not so perfect as that vve are able eyther to fulfill the Lawe or to be accompted iust before God but it is the fruite of Iustice Imputatiue as they call it albeit in some places other respect it haue the name of Iustice as That I may be founde in him not hauing mine owne iustice which is of the lawe but that whiche is of fayth in Christ. I vvill therfore write somvvhat particularly of the powers restored to the godly in regeneration and aftervvarde I will speake of their accions and vvorkes And first of al mans mind hath certen powers or habilities restored by the holy ghost and a kinde of light kindled in thinges spirituall and diuine Be yee renewed sayth the Apostle in the spirite of your mindes And Renewe the newe man in the knowledge of God. And agayne We all vvith face reueled beholding the glory of the Lodre are transformed into the same image from brightnes to brightnes as it were by the spirite of the Lorde There is then restored some power abilitie vnto mans mind somewhat to vnderstand the diuine and heauenly mysteries and a certayne light to discerne the doctrine of God according to the rule of his worde from false doctrine and heresie For it hath vsually come