Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	holy_a	spirit_n	word_n	12,159	5	4.3929	4	true

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

then by the vewe and contemplation of brute beastes that they had in the beginning and yet retayne that inclination vvhiche is apt and conuenient to their natures in procreating in cherishing and in defending them selues and their young ones The oxe the sheepe the henne vvith many other beastes and birdes doo knovve their peculier foster and frend they make nestes and dennes for them selues and their issue And if we beholde the nature or rather the cōmon wealth of Emets and Bees we shall without any great difficultie perceyue that god hath inspired into them a farre more excellent nature All vvhich thinges the Scripture oftentimes incultateth to our confusion shame sending vs to them that vve may the rather knovv our corruption and rebellion The Oxe sayth the Prophet knovveth his ovvner and the Asse his masters cribbe but my people hath not knovven mee And agayne The Storke and the Svvalovve haue knowen their tyme and goo thou sluggard vnto the Emmet By the comparison then of very brute beastes vnto vvhom God hath giuen in eche of their kindes an apte conueniencie to execute those qualities miraculously infused vnto thē by God we may in some part perceyue the heauenly and diuine nature of Man to bee muche more noble and excellent vnto whom the mighty God gaue power and dominion ouer all earthly creatures and made him lorde and ruler ouer the workes of his hands breathing into him a reasonable soule and fashioning him after his ovvne similitude and likenes These blessings so plentifully povvred vpon man by almightie god hath caused men vveerie of this vvorlde and greedie gaping after heauenly thinges to breake out into these vvordes Examine I hartily pray you vvhat is that image of God in man It is Gods good pleasure that mans mind should be as it vvere a glasse vvherein vve may beholde him His vvill is that man should bee like bookes vvherein he vvould vvrite his wisdome vvith his owne fingers These vvonderfull thinges vve learne and consider in the consideration of mans mind Neither is there any eloquence eyther of men or of Angels that is able condingly to expresse that great honor and dignity wherwith God hath adorned beautified vs in imparting to vs his owne similitude and likenesse Whereby he had power to thinke and vvill of all thinges especially of his creator which gods pleasure was to haue him vvill thinke hauing as Tertullian writeth the same senses motions which god himself had which things vvere so naturall in our firste parents as mans eye doth see behold obiects In the vvhich vvords albeit fewe short vve haue an euident and plaine description of perfitte nature vvhereof the philosophers did rather diuine and dreame then knovve any thing effectually to vvitte that it vvas the sincere eye of the soule alvvayes fixed vppon neuer dazeled or dimmed vvith errors but poynting vnto man alvvayes as it vvere vvith a finger both the maiestie of god and persvvading him to followe his precepts and commaundements The doctrine therfore of the image of god in mā is very needfull in the church of god both because it proposeth vnto vs euident testimonies of gods fauour loue tovvarde mankinde and declareth the excellent estate of mā before his fall in the which god did as it were stampe imprint the radiant beames of his wisedome rectitude and liberty of will that man might be his mancion place and temple Vnto vvhom as he purposed to cōmunicate blessednesse and felicitie so he required at his hands againe to be reuerenced and vvorshipped Moreouer it doth not onely describe the estate cōditiō of the first mā but it doth also expresse the abominablenes of sin how the image of god was corrupt in mans nature therwithall sheweth holsome remedies by the son of god who is the very perfect substantiall image of god the father restoring to those that be regenerate through the holy ghost the created Image of god blemished in thē Of the which image of god created I meane to write some thing at this present if not so much as the mater requireth yet so farre forth as in this imbecility of our nature we may by the helpe of gods spirit select out of the holy scriptures And for that through ignorance of words as Aristotle saith men often times erre in the truth of matters I vvill first examine the propertie of the vvorde that my Treatise may be lesse intricate for my Reader to conceyue and more facile for my selfe to prosecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago in Englishe an Image signifieth generally a representation or purtrature of any thing which is made eyther by creation or cogitation or generation or propagatiō eyther in paynting or grauing or by any other meanes expressed after the example of an other matter Moses sayth that man was made after the image and similitude of god Almightie God then is the liuely example after whom man vvas created that he might in certayne properties of hys whole substance expresse him The sonne of God vvas not made after the image of his father as the auncient Fathers haue right well obserued but he was begotten of God the father and is the coessentiall the eternall Image of the euerlasting father The Hebrewes vse the worde Zelem for an Image and Demuth for a similitude the whiche the Grecians expresse in eikona kai omoiosin But the lerned Diuines doo vse these vvordes indifferently For in the same text where this worke of God is repeated Moses speaketh after this maner And God created man after c. And agayne he vseth onely one of the words God created man after his ovvne similitude By this repetition of one and the selfe same thing whiche is expressed onely in one vvorde one and the selfe same thing is described Notvvithstanding I will not hide from my louing Reader the difference whiche certayne notable and famous expositors of the holy Scriptures haue put betwene the vvordes Image and similitude Saint Augustine sayth The Soule is like vnto God for it is made immortall and indissoluble The worde Image therefore apperteyneth vnto the forme and similitude vnto nature And an excellent man of our time An Image is an outworde bodely forme or fashion expressing or representing any man but a similitude is a qualitie of the minde whiche we imitate and followe And that famous clarke Luther vvriteth thus Albeit almost all the learned doo take the wordes Image similitude for one thing yet in reading of things I haue noted some difference betvveene those vvordes For Zelim signifieth properly an image or figure As vvhen the scripture sayth destroy the aulters of your images In that place the word signifieth nothing els then pictures and images which were set vp But Demuth vvhich is a similitude is the perfection of the image as for example When vve speake of a deade image stamped in coyne or