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
A33986	Divine songs and meditacions composed by An Collins.	Collins, An, 17th cent.	1653 (1653)	Wing C5355; ESTC R20679	35,368	106

intru'd VVhich oft prevailes to hinder quietness And by that means some sorrows are re●●'d VVhich hope will help mee quickly to excl●'d So though distress contin● for a night Psal 30. ● Yet joy returneth by the morning light VVi●h confidence these favours will increase My soule hath recolected all her powers To praise the auther of this blissfull peace VVhich no untimely crosse event devouers So permanent are the celestiall Flowers Those graces which are ever converse●t VVhere holyness combinds with true content O! what trancendant ravishing delights VVhat bliss unspeakable they doe po●esse VVhose merth to holy praises them excites And cheers them to go on in godlynesse The very quintisence of happinesse As is attainable or may be had In this life present which were elce but bad There is a kind of counterset content VVherwith some are deceivd t is to be feard VVho think they need not sorrow or lament Being to sensuall ple●sures so indeard VVhose minds are stupid their concience ceard Elce might th y see all Ea●thly delectacion To be but vanity and hearts vexacion Eccl. 2. To lightning carnall merth we may compare For as a flash it hastes and soon is gon Foretelling of a Thunder clap of care It also blastes the hear● it lighteth on Makes it to goodnesse senceless as a ston Disabling every part and ●a●ulty Of soul and body unto piety But sacred joy i● like the Sunnes clear light VVhich m●y with clouds be sometimes overcast Ye breaks it forth anon and shine● more bright VVhose lively force continually doth last And shews most Orient when a storm is past So true delight may bee eclips'd we see But quite extingu●sht can it never bee So now I will go on with my Discourse VVhen knowledg plefant to my soul became Unto Gods word I often had recour●e Being informed rightly that the same VVould bee as fuell to enc eace the fl me Of holy Zeal which must with knowledg dwell For without other neither can do well Rom. 10 Then sought I carefully to understand The grounds of true Religon which impart Divine Discreshion which goes far beyand All civill pol●cy or humane Art VV●ich sacred principles I got by heart VVhich much enabled me to appreh nd The e●ce of that whereto I shall attend First touching God there is one God I know who hath his being of himself alone Rom. 1.20 The fou●ta●n whence al ●ream of goodnesse flow But body p●●●s or passions hath be none Ia. 1 7 And such Diety ●e●e is but one 1 Cor. 8.4 Eternal Infini●e ●●●ne i● ee 1 Iohn 5.7 One p●●●ct Essen●● 〈◊〉 Persons Three The first whereof for order is the Father The Glorious Fountain of the Trinity Having his being nor begining neither Of no one but himselfe undoubtedly Begets his Sonne from all eternity And with his Sonne the Holy-Ghost forth sends From ever-lasting which for aye extends The Sonne the second Glorious person is For Power Substance and Eternity Alone as is the Father who it is Of whom he hath his being too only Yea the whole being of his Father by A Sacred and Eternall Genneracion A mistrey past all imaginacion Jsaiah 53.8 In Trinity the Holy-Ghost is third Proceeding and so sent forth equally Iohn 15.7 Both from the father the son or word Iohn 1.1 Being of their Power Substance Magisty And thus distinguished are the Trinity By whom were all things made that ever were And by whose Providence preserved are VVhat hath been sayd of God shall now suffice Of whom I frame no Image in my mind But I conceive him by his properties Hee is incomprehensible I find Filling all places in no place confind I will therefore his wondrous works admire Not vainly after secret things inquire Next unto God my selfe I sought to know A thing not so facile as some suppose But that I may the faster forward goe I leave to speak what may bee said of those And haste to that I purpose to disclose VVhich being well considered may convert To lowest thoughts the proudest haughty heart Touching my selfe and others I conceive That all men are by nature dead in sin Eph. 2.1 And Sathans slaves not able to receive The things of God which brings true comfort in Good accions still they faile in managing But apt they are to every vanity As vowed servants to inniquity Doe but observe the carnallist how he Neglects all calings fitt to be profest Waits all occasions ill implyd to be Consumes his wealth deprives himself of rest To please that darling sinn that likes him best Iudg what a hellish bondage he is in That 's Sathans slave and servant unto sin As all men in the state of nature be And have been ever since mans wofull fall Who was created first from bondage free Untill by sinn he thrust himself in thrall By whose transgression we were stained all Not only all men but all parts of man Corrupted was since sin to reign began The Soul who did her makers Image bear Which made her amiable fair and bright Right Orient and illustrious to appear To his omniscient eye and pure sight Who doth the inward Purity delight Lost all her beauty once so excellent As soon as unto sinn she did consent The eye of understanding was so bleared That no spirituall thing it could behold The will corrupted and the concience ceared And all th' affections were to goodness cold But hot to evill not to be contrould The members of the body then proceeds As instruments to execute bad deeds But see what was the consequence of this The curse of God which did the fault ensue Thus man by sin deprived was of b●iss The thoughts hereof might cause us to eschew That bitter root whence all our sorrows grew Sickness of body and distresse of mind With all afflictions layd upon mankind Whether in body goods or name it be And which is wo●c● the sou●es perplexity Whose concience is awake from deadnesse free When she considers what felicity She hath exchang'd for endlesse misery Can but torment her selfe with bootlesse care Fore-see-ing that her pains eternall are If this be so the vilest liveing creature Is in a better case then man for why When this life ends with such by course of nature There with is ended all his misery But man tormented is eternally T were so but that our God we gracious find Who sent a Saviour to restore mankind The second person of the Trinity Iohn 1.1 The only Son of God omnipotent Who being God from all eternity To take our nature freely did assent Heb. 2.16 With all afflictons thereto insident In all things like to other men was he Save that from sins he still remained free So that two whole and perfect natures were In the same person joyned really And neither of them both confounded are Nor do●h the Humane of it selfe rely But it subsisteth in the Deity Nor can these natures seperated be Both