Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	ghost_n	holy_a	trinity_n	2,914	5	9.7351	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07224	Reasons monarchie. Set forth by Robert Mason of Lincolnes Inne Gent	Mason, Robert, 1571-1635.	1602 (1602)	STC 17621; ESTC S101429	39,949	156

either melting or taking it in sunder Plutarch in the life of Solon and Lycurgus If it be demaunded what caused Solon and Lycurgus to trauell into Egypt to learne rudiments and lawes to bring their people into a reasonable gouernment It will be answered that the inclination they had to draw rude and confused matters to some reasonable head and order moued them to take that paines The lawes of dominion and propertie of things both reall and personal of mixt and entire are drawne out of Reason and all their braunches ought to bee tied fast thereunto The law of seueritie and punishment are in the nature of keeping the guiltlesse from receiuing wrong and are as a protection for the well gouerned not drawne out of an vnreasonable desire of punishment without cause or tormenting the offender in respect of his person but to take off the offence In the orderly or fit doing of any thing the mind and Reason beginne their work at the latter end and at the effect as in building a house Reason hath laid the whole plot and the cause to what end it is built before any stone be laid In any iourny Reason either hath or should set downe the probabilitie of good to ensue therof What caused the men of auncient time to enter into consideration of eternitie and to search into the difference of things immortall and things transitorie subiect to corruption of the beginning ending of time and of the world and that time is not in respect of God and eternitie but of things that had beginnings and passe with time and whosoeuer shall looke into the workes of Homer Hesiodus Parminides Mercurius Sophocles Aeschylus Euripides and others shall finde that this Soules qualitie of Reason euen out of nature it selfe had searched farre into these deepe matters It is amongst the Philosophers agreed that there is in man a double speach the one in the mind before we vtter it and the other is called the speach of the voyce vttered with the mouth the one priuate the other serueth to publish that which the minde and vnderstanding haue conceiued and determined to manifest The learned translatours of the Greeke word Logos somtimes call it speach somtimes word and sometimes Reason and it alludeth to this Vox praefert animus ratiocinatur mentis verbum ipsa ratio est The voice vttereth the mind reasoneth and debateth so Reason is the very word or speach of the mind And as it is fitlie said that what proportion is between the voyce or speach of the mind the like is betweene the speach of the mind and the speach of vnderstanding the voyce hath neede of aire and is diuided into partes and requireth leasure the minde is indiuisible but yet hath neede to passe from one conclusion or Reason to another But vnderstanding accomplisheth his action or working in lesse then a moment with one only act filleth the Reason and minde that it is constrayned to make many acts of one so that there is such an indiuisible vniting and putting together of vnderstanding mind and reason in the Soule that they may not be parted nor be one without the other For which cause Reason is properly said to bee the daughter speach or word of our vnderstanding That nature and abilitie of working of the Soule which the Latines call Mens the French translators vnderstand to be the reasonable Soule And as there is described to bee in the reasonable Soule working vnderstanding and willing so are not these three liues nor three soules in vs but one life one soule And these are three powers which the reasonable and immortall soule cannot want The like is said of the memorie of vnderstanding or of mindefull vnderstanding to be an aboundance of reason and as it were a hoorder vp of the continuall influences of the minde which minde Auerhos and Alexander tearme the workefull minde which is a power or force that can skill to extend reason from one thing to an other which they also conclude to be vncorruptible euerlasting and diuine and by this Minde is vnderstoode the immortall reasonable soule of man And as a great learned man writing of the corruption of mans nature sheweth that the worlde and all the creatures were made for the vse of man and commending the vnderstanding and reason of man Hee first speaking of the other creatures sayth To what purpose are all their virtues and excellent properties if themselues know them not The Sunne saith he excelleth among the Coelestiall bodies and the Rose among the flowers The beast is a degree aboue the trees But what skilles it what thou arte or what thou hast if thou know it not nor vnderstand it For what auaileth the light to the blinde meate to him that cannot taste sweete odours to him that smelleth not Or what auaileth the excellencie of thy Creation or thy reasonable and immortall Soule if thou discerne not the woorthinesse thereof By the meanes of Reason onely man of all the things in this inferior world can skill of these things and how to enioy them and so of force it may rightly and truely be concluded that they were made for none but for him That is to speake more properly God hath giuen vnto man al and whatsoeuer al other creatures either haue or be and hath not dealt with him barely as with a creature but rather as with his owne childe for whome he hath expresly created this world and giuen it him to possesse and besides gaue him an vnderstanding mind and reason which I so much labour to aduance to enioy gouerne and order the same Yet to drawe Reason a little higher this excellent qualitie in the soule of man by some is vnderstoode to be a religious regard and vnderstanding of God and to walke in his seruice and a continuall obseruation of good things that tend to immortalitie For as death separateth the body and soule for a time so doth the soule carry with it so much of his substāce power quality as it first brought that is spirite life reason and will which it shall bring to the bodie againe at the time of their second vniting Agayne if Reason bee the Daughter Vnderstanding which is a chiefe power of the soule be the Mother then are these co-relatiues and the one can not be without the other The soule cannot be without vnderstanding and vnderstanding cannot be without reason therefore as the soule is an immortall substāce so is vnderstanding an immortal power and reason an immortall quality of the soule The word Logos which the translators of the Greeke many times call Reason or word is said by the diuines to be incarnate by the holy ghost to make the sonne of God the second person in the Trinity whome we acknowledge and beleeue to bee subsisting of a reasonable Soule and humane flesh To whome the Philosophers giue the names of the Be-er or hee that is Wit or Vnderstanding the beautiful and sometimes speach word