Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	father_n	son_n	trinity_n	3,742	5	9.9958	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

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

money vve saye this is the image of the king or queene But that image hathe not the similitude neither doth it shew the liniaments and proportions In that Moses sayth therfore that man was made after Gods similitude he shevveth that man doth not onely represent god in that he hath reason and vnderstanding but also that he hath suche intelligence and vvill vvhereby he both perfectly knevv god and also had a will to execute gods commaundement Other some there be that saye that gods image resteth in mans substance and the similitude in the accidentes Let euery mā enioy his ovvne cogitations I am of this opiniō that bicause Moses describing this notable vvorke of god somtime vsed one vvord sometime another that both these wordes are vsed for better declaration playnely to expresse one thing This one thing I thinke more conuenient to be considered in the entry of this matter that the image of god in the holy scripture is attributed both to the onely begotten sonne of god Iesus Christ and to godly men his sonnes by adoption But in diuerse consideratiōs It is vvritten of the onely begotten son of god Who is the image of the inuisible god the first begotten before all creatures And in another place Christ is the image of God. In these places Christ is called the image of God in respect of his heauenly father And therfore he sayth Philip he that hath seene me hath seene the father shevving that his father is knovven in and onelye through him Our sauiour Iesus Christ then is the totall and coessentiall image of God his father of lyke maiestie and glory For so he pronounceth of hym selfe saying I and the father am one the Apostle who is the brightnesse of his glory and the image of hys substaunce bearing all thinges vvith the vvorde of his power But vvhen man is named the Image of God it is not ment that he is all one vvith the sonne of God but that he is his Image create Gratuite by grace or adoption muche inferior to the naturall image Iesus Christe And yet it is not to be accōpted any smal prerogatiue that man and Angels seuerally aboue all other creatures haue this title and dignitie giuen vnto them that they haue and beare the similitude and image of the liuing God of the which seconde Image I vvill only write at this present What this Image of God is in man there are diuers opinions amongest the auncient vvriters Theodoretus citeth sundry of them in his questions vppon Genesis First some sayd that the Image of God is that vvhich is inuisible in the soule Secondly some sayd that mannes body is that Image whiche opinion he ascribeth to one Milito Thirdly some sayde that whole man vvas the Image of God because he is placed as it were in the middle betvveene all creatures compact of body and soule Fourthly some affirmed the image of God in man to be nothing els but that power authoritie which he hath ouer al worldly creatures And finally he cōcludeth that this image of god is in the reasonable soule vanderstanding iudging and executing things iustly Saint Augustine sometime taketh this Image of God to be the very substance of the soule minde and wil sometime the qualities of the same Caluine acknowlegeth the image of God moste cleerely to shine in mannes soule and yet to shew it selfe in the whole body and in all powers of the same Luther that excellent writer defineth or rather describeth this image after this maner The image of god after the which Adam was created was a matter most noble excellent For as yet no leprosie of sinne had infected either the minde or will. But all the interior and exterior senses were pure and cleane For the vnderstanding was most pure memorie prompt and ready the will sincere resting in a diuine securitie without pensiue thought or dreadfull feare of death Herevnto was annexed a notable beauty and comelinesse of all the externall members of the body wherein man passed and surmounted all other inferior Creatures And albeit hee vvryteth that the Image of God is in the vvhole manne both in bodye and soule yet he vvas farre asvvell from the Arabyan heresie vvhich vvas Anno Dom. 230. as from the Anthropomorphites and other Monkes of Aegypt who affyrmed this image to be onely in the body because the scripture oftentimes maketh mention of the face eyes eares nose handes and feete of god Whiche phrases the Scripture vndoubtedly vseth onely for our capacitie and better vnderstanding for touching Goddes substance our Sauiour Chryste playnely affyrmeth him to bee a spirite And I knovve that some verye learned Writers haue acquited the Anthropomorphites from suche grosse opinions and that they had a farre other sence in those phrases The reason that maketh many men abhorre yea detest this positiō of Luthers that the image of God in man consisteth both in the body soule is this God is not any corporall substance therfore no part of his image cā be in any corporall substance But we must consider that whole man cōsisting of body soule was fashioned after the Image likenes of god Moreouer the perfection of mans corporal substance the proportion or apt cōueniency therof with the soule which was appoynted to expresse his powers to the organical or external instruments of the body and Immortalitie vvhiche vvas also giuen to this corporal matter did clerly expres represēt some portion of gods image Albeit therfore it can not be denied but that the cheefe principall degrees of this diuine Image is in mans soule as in the most noble and excellent part yet the body so diuinely vnited vnto the soule and indued with such notable ornamentes is not to be defrauded of that which of right ought to be yeelded vnto it So that as those doo offende in excesse that ascribe this image of God to mans body onely so doo they also erre in defect that place it only in the mind For that the holy scripture eftsones repeteth that God made not onely mannes Soule but whole man after his owne similitude and likenes It vvas the vvil and pleasure of almightie God that through this his Image tranfused into man he might both represent and expresse his maker and be obedient vnto him appoynting man as I sayde before to be as a glasse wherin he woulde shine and be seene and as a booke vvherein vvith his ovvne finger he would vvrite his vvisdome Teaching vs in this image vvhat God is to vvitte an eternall and euerlasting minde and what maner of God he is namely vvise and true louing chastistie and iustice of a free povver embracing men vvith a fatherly affection he beeing the creator and they his creatures requiring of vs that our minde and vvill should accorde vvith his vvill and commaundement And this is that vvonderfull vvisdome iustice goodnes and povver of his which his