Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	husband_n	mother_n	sister_n	13,459	5	11.1008	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07826	A treatise of the threefolde state of man wherein is handled, 1 His created holinesse in his innocencie. 2 His sinfulnesse since the fall of Adam. 3 His renewed holinesse in his regeneration.	Morton, Thomas, of Berwick.	1596 (1596)	STC 18199; ESTC S107028	195,331	462

ioyned to him then anie other whosoeuer whether sonne kinsman orfriende and may more confidently looke to be enriched and protected by him so the faithfull being now in the humaine nature of Christ thus espowsed made one person with GOD are more nearely ioyned to him then man was in the state of innocencie wherein God did not take vnto him selfe the nature of man and therefore did not acknowledge man to be as his beloued spouse and a part of his owne person but only as his subiect seruant scholler creature and sonne All which are distinct persons from the King maister teacher creator and father and so may more certainly and vndoubtedly looke to be not only protected and saued from death by the strength of God their new husband but also to be enriched by him with all spirituall and heauenly blessings belonging to a holy and happie estate Thus we see the manner of this new subiection the duties belonging to it are all those which a dutifull wife oweth to her husband as namely that she please him and cleaue inseparably to him For the first as the Apostle writeth 1 Cor. 7. 34. As she that is maried careth for worldly things how she may please her husband so ought the faithfull endeauour by all meanes to please their heauenly husband by being pure both in bodie and soule doing all those things which they know are acceptable in his sight especially by performing the second duty to wit that they renounce all other things in the world and cleaue fast to God without separation euen as the wife forsaketh father mother sisters brethren kinred acquaintance and betaketh her selfe wholly to her husband This dutie of the church to Christ is notably described Psal 45. 11. 12. Heare ô daughter encline thine care forgette thy people and thy fathers house so shall the King haue pleasure in thy beautie for he is thy Lord and worshipp thou him Yea there can no wife haue so good cause to performe all loyall dutie to her husband as the faithfull haue in respect of God For if it should please some greate prince to aduance some base poore and miserable woman to the dignitie of being his wife all men would say that she could not by any duties of subiection shew her selfe sufficiently thankfull how then shall sinfull man who of himselfe is the most wretched creature in the world but is now espowsed to God the King of Kings behaue himselfe in any measure so dutifully as he o●●ht The second part of this treatise wherein is handled the second part of mans holinesse and sinfulnesse to wit his conformitie or likenesse to God with the contrarie vnlikenesse or defermitie CHAP. I Sect. 1. Of the image of God in man in his pure estate IT hath bene declared that the good estate of the reasonable creature whether man or Angel consisteth in this that he be ioyned to God the fountaine of all goodnesse both personally or locally in happinesse and also spiritually in perfect holinesse The which holinesse hath two partes Subiection and Conformitie For so it hath pleased God in greate wisdome to ioyne these two together in his reasonable creatures least that they should be too much either debased by the one or lifted vp by the other For if they had beene made like to God without subiection they woulde easely haue bene brought to thinke thēselues ●quall to God and if they had bene subiect to ●od without any likenes or resēblance to him ●ey should haue lacked that wherein their ●hole excellencie and dignitie doth consist ● haue bene in the same condition with the ●ute beastes Thus God hath created the ●ule of man in an equal temperament ●f contrarie qualities that so the one might ●ualifie and preserue the other The sub●ection of man is already declared nowe ●olloweth his conformitie which is that ●arte of mans holinesse wherein he resembleth God or is like vnto God vsuallie ●alled in scripture the image of God for as there is a likenesse and similitude betwixt ●n image and that whereof it is the image so there is in respect of this parte of mans holinesse a likenesse betwixt God and man For the better vnderstanding of this matter and the easier resoluing of those manifolde doubtes which are moued about it it is needfull that we declare what God is to whom we make man to be like The essence of God is so infinite secrete and hidden that it cannot be conceaued in our mindes much lesse expressed in words to the capacitie of others For whereas it is saide Iohn 4. 24. That God is a spirite the meaning is that the nature of God is not visible and sensible but mysticall and wonderfull as are spirites For otherwise the name of spirite as it is giuen to Angels is too grosse to expresse the essence of God Yet it hath pleased God in mercie to make himselfe knowen vnto vs by his properties vsually called by the diuines the attributes of God as his knowledge wisdome iustice mercy loue power eternitie and such other For as we in common speache going about to describe any man doe mention his vertues qualities and conditions saying that he is honest gentle faithfull liberall iust and learned so we haue reuealed vnto vs in scripture no other essence or nature of God but the aforesaide attributes and therefore if we woulde describe God we must say that he is a certaine essence most simple without any manner of composition existing of it selfe and from whom all creatures and actions doe exist being eternall without beginning or ending infinite in knowledge wisdome iustice mercie loue strength power and in all goodnesse holinesse and puritie Thus we see in part what God is now the image of God in the creature is whenas it is like to God in some of the aforesaid ●espectes as when the creature is endued with knowledge wisdome iustice power ●oue mercie or any other of the attributes of God But it may be here obiected that ●f the attributes of God which are his essence may be giuen to any creature then ●t shoulde be partaker of gods nature and so be a God We answere that the attributes of God may be in the creature although not so as they are in God for example God hath strength and the creature hath strength euery one more or lesse Yet there is this difference that the strength of God is essentiall vnto him and a part of his nature but the strength of the creature is a qualitie or accidental thing which may be spared as when we see two sunnes the one is a true substance but the other is onely the reflexion of the beames of the true sunne In God it is primarelie as in the fountaine but the creature hath his strength from God in God it is infinite in the creature it is finite God hath all strength the creature hath but some yea the strength of the mightiest creature is great weakenesse in comparison of the

good both in themselues and towards man and therefore there remaine the wicked spirites only the deuill with his helhoundes on whome this affection is to be exercised The which thing man might lawfully do requiting their accursed and spightfull hatred of God of his glory creatures and specially of man and his saluation with a vehement hatred desiring their eternall confusion not simply because they are sinfull and miserable for they are in that respect rather to be pittied but because of the nature of their sinne which being a desperate hatred of God hath belonging vnto it the imprecation of the Church of God Yet the deuill himselfe the Captaine of this wicked crewe is not so vehemently to be hated as God is to be loued because he is not so euill as God is good for God is simply infinitely and essentially good but the deuill is not infinitely euill because he is a creature nor absolutely for he hath some good in him as is the created might and power of his nature nor essentially for the substance of his nature remaineth vncorrupt as in the holy Angels Sect. 2. Of corrupt loue and hatred OF all the faculties of mans soule none are so much stained with the corruption of sin as are the affectiōs for as the wil is more froward frō good then the minde is ignorant of it so the affections are farre more outragious then the will is froward and no maruaile for they being of so violent a nature as cannot without much a doe be kept in due order by the force eyther of created or renewed holines how great shall we thinke their disorder sinfulnesse to be in this corrupt state wherin they may runne at random as farre as they list being not restrained by any superiour power Whereof it cōmeth that as they being sanctified and set on good doe procure a great encrease of holinesse as hath bene said so they being in a carnall and sinfull man esspecially where they are strong by natur do encrease his sinfulnesse vnto the highest degree the which as it is strong in the other faculties of the soule so in the affectiōs it may well be compared to a mad man set on horsbacke yea on a wild horse which cannot eyther stay himselfe or be staied by any other means till he haue run himselfe out of breath and life in all outrage of sinne The sinfulnesse of the affections consisteth in this that they are moued by contrarie obiectes for those which shoulde be stirred vp by the euilnesse of the obiect to abhorre it doe in that respect embrace it and moue toward it and contrarilie those which shoulde be moued by the goodnesse of the obiect to embrace it doe in that respect abhorre and auoid it as will appeare more plainly in the particulars as namely in loue and hatred the which affections are both common and strong in carnall men yet not holely rightly disposed in them for they doe rather loue that which they should hate and hate that which they shonld loue then loue and hate that which ought to be loued and hated First as touching God on whome man ought to set his whole loue a carnall man doth not know God much lesse loue him it being impossible that one should loue that which he doth not know as it is commonly saide Ignoti nulla cupido Yea if a naturall man doe by anie means attaine to some knowledge of God yet he is as farre of from louing him as he was before and which is more although God doe bestow neuer so many blessinges and pleasures vpon him as what hath he that he hath not receiued from God yet he cannot by them nor by any other meanes purchase his loue so greatly is the affection of man alienated from God Yet we cannot say that man doth by nature hate God for then his fall were as greate as the fall of the deuill and the rest of the wicked spirites which is not to be thought especially seing that we knowe that all men by the instinct of nature delight to haue a God according to their owne Imagination and him they will loue and honour Yet this may be truly-saide that it is naturall for man to encrease as in all other partes of his naturall sinfulnesse so also and especiallie in the want of the loue of God in so much that although not all yet many become haters of God as appeareth Rom 1. 30. For although men especially liuing in the church be restrained by the shame of the world and the feare of punishment from professing them-selues to be haters of God yet in that they doe hate the ministers and seruants of God which do zealously preach and professe his gospel behauing themselues spightfully contumeliously and malitiously towardes them it is euident that in their harts they doe hate God himselfe As Christ witnesseth Ioh. 7. 7. The world cannot hate you but me it hateth because I testifie of it that the workes of it are euil From this fountaine of the want of the loue of God commeth the want of loue towardes men For if the carnall man doe not loue God himselfe surelie it is not like that he loueth man for Gods sake because he is created or recreated after the likenesse of God What then doth sinfull man loue For we haue saide that this affection hath a strong and common vse in this corrupt estate surely he loueth himselfe if that may be called loue and not rather hatred which bringeth to euerlasting destruction and all manner of worldly and fleshly pleasures soft apparrell and to goe brauely sweete meates and to fare daintily faire buildings for outward pompe and vaine-glorie riche coffers without anie scarsitie new pastimes mery cōpanie sleepe ease idlenes warmnes whatsoeuer may please the minde or tickle the outward senses that is the thing which man loueth But what say ye to the streames which come from this self● loue Doth not man in this sinful estat loue his parentes children wife friends and acquaintance We answere that he loueth all these by the instinct of nature and yet by the encrease of his naturall corruption it doth vsually come to passe as experience doth teach that most naturall men loue neither father nor mother sonne nor daughter sister nor brother wife nor friend kinsman nor neighbour nor any other saue only themselues So that man maketh himselfe an Idol loueing hinselfe wholly and only as he should doe God and bearing no heartie affection either to the godlie for gods sake or to his owne for his owne sake Sect. 3 Of the renewed holinesse of the affections and specially of loue and hatred AS the created so much more the recreated holinesse of man admitteth all the kindes of affections by the violence whereof as it is somtimes hindred and impaired so vsually it is set forward and augmented for euen as a shippe houlding her right course and hauing her sailes filled with a greate gale of wind