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
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

that many are choked oppressed with the thornes of this world and very fewe ridde them selues oute of the same All godly men ought to acknowledge this their great infirmitie and to pray continually that God of his mercy woulde vouchsafe to gouerne our pathes and steppes in this slippery way of the worlde that eyther we may not fall at all into foule offences or at the least that we may not be drowned vtterly perish in the same The newnes of mās hart regenerat is al so such that some diuine motiōs are lightened and as it were kyndled So there beginneth both a certen harmony of affections in the harte and also a certaine consent of the mynde will and harte And so it conceyueth by the ayde of the holy ghoste and not of it selfe some sparkes and seedes of a reuerende and childish feare of god a loue of God and godly thinges a wonderfull tollerancy and patience in afflictions and a lothsome detestation of sinne and vvickednesse It beginneth to restraine brydle raging affections and embraceth hys ●auen Christiā with loue and charity Albeit not so perfectly as the lawe requireth Thou shalt loue the Lord thy god withall thy harte thy neighbour as thy selfe For the perfect exact fulfilling of the law belongeth to perfect incorrupt nature There remayneth therfore in the harts of men regenerate not onely a greate infirmitie coldnes dulnesse to all good motions but the same motions are confounded tumbled together as it were with a certaine whyrlewind And moste commonly corrupt affections beare rule and burst out with great shame and infamie as flames of lust desire of reuengement malice hatred either too much or preposterous feare or loue of externall and temporall thinges And many in these stormes and tempests are vtterly caste oute of Christes shippe and other some with muche adoe aryue in the hauen in a bote all to rent and torne as experience in all ages maketh manifest The hart therefore is muche lyke a roring sea of furious affections subiect to diuerse stormes and tempestes which if it be not made calme and quiet with the holy ghoste it will make greater shipwrackes in sinne then saylers do in Scylla and Charibdis The fountaine origine of these stormes tempestes is originall sin as I haue often already repeated so deepely rooted in oure nature Which the foule feend with his craft furor and power ouer miserable men meruelously augmenteth and increaseth And therefore Dauid beeing regenerate prayeth after this maner Create in me O God a cleane harte and renewe a right spirite within me He felt no doubt in him selfe these raging fluddes of the hart wherewithall hee vvas tost and almost oppressed diuersly and with great daunger neither was he able to resist the same withoute the ayde and assistance of the holy ghost The man regenerate then by Gods grace beginneth nevv obedience internall and externall whiche is acceptable to god through Iesus Christ who sayeth vnto vs I am the vine you are the braunches he that abideth in me and I in him that man bringeth forth much fruite for without me ye are able to doe nothing When wee are therefore ingraffed in Christe by regeneration and made good vve may doe good vvorkes as the Apostle euidently declareth We are his vvorkmanshippe created by Christ Iesus in good workes which God hath prepared that we should walke in But we muste alwayes remember that the good workes of men regenerate are not perfect in this lyfe according to the declaration of the law Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy strength and thy neighbour as thy selfe And therefore man regenerate hath not remission of sinnes and inheritance of eternall lyfe by meanes of his ovvne iustice which is vnperfect but onely by iustice imputatiue which is deriued vnto him by the iustice of Christe yet the mā regenerate hath this solace and comfort that his newe obedience is acceptable and pleasant vnto God Because he is reconciled to God by faith in Christ and all his vvorkes accions and obedience springeth of fayth And moreouer almighty God of his greate and abundant mercie doth recompence and crovvne this nevve obedience both in this lyfe and in the life to come This punnishment continueth all the dayes of mannes lyfe in this vvorlde that the greate dignity authoritie and rule which our parentes had before the fall ouer other liuing creatures is not restored vnto him againe The pleasure of God is that some signes of our corruption and transgression shoulde alvvayes be obiect vnto our eyes That we might the rather thereby feare and obey his maiestie And yet we may also see Gods blessing in making many beastes not onely tame but also as it were familiar and domesticall seruantes vnto vs and that more willingly and prosperouslye they serue vs then they serue the wicked and vngodly And in lyke maner the fertilitie of the earth is not perfectly restored in this lyfe to man regenerate and yet by the blessing of god all liuing creatures are fed as the Psalmist saith There is no scarsitie to those that feare him There yet remaineth also in the mariage of man regenerate certen signes and admonitions of his transgression as in that childrē are borne with paine peril of their parent are all by nature the sons of wrath And yet notwithstanding God is present with his seruants in their mariages and mitigateth the karkes cares thereof but also conserueth prouideth peace sendeth some Halcions dayes And often tymes for one good mans sake he blesseth whole regions and countries as the examples of Ioseph Danyell and many others do sufficiently declare The godly also haue this prerogatiue that because they be true and lyuely members of Christes church they onely may assure them selues that they bring forth seedes and plants of the heauenly Ierusalem and are as it were Nurceries bringing foorth as Plato called them worshippers of the diuine power and maiestie The tyranny and furor of the diuyll againste menne Regenerate ceasseth not in thys lyfe because sinne remayneth yet in oure nature And Gods will also is that the enemie of mankinde shoulde bee perfectly knovven that both the greate benefites of Christe mighte more clearely shyne and shevve them selues and also that the excercyse of fayth and confession might be more frequent and common amongst his faythfull seruantes and louing children For albeit the prince of this world be iudged already and hys power and weapons made dull and broken yet he is not altogether remoued out of this vvorld separated from the Sainctes for that shall not be absolued and finished before the last day And because mention hath oftentimes bene made of men regenerate and not regenerate to ●●ende their differences may be more manyfest I vvil put downe certayne