Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	soul_n	unite_v	2,581	5	9.8377	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02894	The mirrour of humilitie: or Two eloquent and acute discourses vpon the natiuitie and passion of Christ full of diuine and excellent meditations and sentences. Published first in Latine by the worthy author Daniel Heinsius, and since done into English, by I.H. Master of Arts in Mag. Coll. Oxon.	Heinsius, Daniel, 1580-1655.; Harmar, John, 1594?-1670.	1618 (1618)	STC 13039; ESTC S115181	32,739	106

lustre of the day turned to an abortiue night Here is no defect of nature no ordinarie or vsuall Eclipse of the Sunne This vnexpected darkenesse cannot be excused eyther by the head or taile of the Dragon vnlesse yee meane that old Dragon the Diuell by whose incitement yee haue cut off your owne hopes and the life of the blessed seede of the woman And therefore because yee destroyed him in whom there was both light and life yee are now ouerwhelmed with Egyptian and palpable darkenesse darknesse not caused by the course of time but by your owne iniquity Darkenesse accompanied with feare and horrour This is that yee haue read in Esay The windowes and cataractes of Heauen are opened the foundation of the earth are shaken The earth shall reele to and fro as a drunkard and shall bee remoued like a cottage And all this shall come to passe because yee haue slaine him who commaundeth the Sunne and it ariseth who sealeth vp the starres as vnder a signet The earth acknowledged him its Creatour the rockes that claue asunder confessed him to be God the Temple to be a Priest who after the abrogation of the ceremoniall Law and the disanulling of all superstitions whatsoeuer placed his true worship in the spirit of man and his chiefest Temple in the soule of man Now besides this not onely the rending of the body of the Temple but also of the temple of his body plainely manifesteth that all sacrifices ended in that one self-sacrifice being both the abolishment accōplishment of all oblations whatsoeuer This Sacrifice was the most Hilasticall and propitiatory of all others This sacrifice was a most perfect and absolute Holocaust for it was totally consumed by the flames of Christs feruent loue vnto man And as it was burnt so it sent vp a most sweet sauour vnto the nostrils of God This sacrifice consisted of the purest meale neyther was it euer sowred with the leauen of any iniquity Part whereof was offered vnto God vpon the Crosse and part was reserued for the Priests that is for all vs that thereby wee might bee nourished to eternall life By this was the wrath of God appeased and our peace procured Neuer was there such a sacrifice as this before offered that could so fully mitigate the displeasure of God conceyued against man whose sinne was so hainous and notorious insomuch that eyther the Son of God was to dye once for man or man eternally But if peraduenture any man be so incredulous as to demaund how Christ beeing the Sonne of God could suffer seing that the Deitie is not subiect vnto passion hee may bee fully resolued by the Church whose assertion is that Christ suffered not in respect of his diuine nature but his humane For though the Deity was in the Sufferer yet was it not in the suffering though it was in the body of Christs passion yet was it not in the passion of Christs body so that the Humanity onely suffered and the Deity onely sustayned it and made it able to endure the affronts of its impetuous aduersaries The impotency of the one required the omnipotency of the other When I thinke vpon my Sauiours Humanity then mee thinke I see him faultering vnder the burden of his Crosse When I thinke vpon his Deitie then me thinke I see him walking vpon the Galleries of Heauen When I thinke vpon his Humanity then mee thinke I see him lying in the dust and weltring in his owne gore When I thinke vpon his Deity then mee thinke I see him flying vpon the winges of the glorious Seraphims Oh how different are these two natures of Christ And yet howsoeuer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt them bee so great and the disparity so euident yet notwithstanding in him are they both combined For although he be not one nature yet is a one in Person one Christ one Mediator one Redeemer one Sauiour For euen as the body and soule of man being two diuers things doe notwithstanding constitute one man So the Deitie and humanitie of Christ albeit they be two diuers natures yet they make vp one person Christ in regard of his humanity died in respect of his Deitie he still remained entire vntouched impassible invulnerable This was that that rowsed vp the interred carcases from their graues for many of the Saints that slept arose and came into the holy City and appeared vnto many This was that that rent the veile of the Temple This was that that as it were sealed vp the Sunne-beames vnder a Signet of Cimmerian clouds This was that that caused that generall conquassation of the earth This was that that made the Centurion auerie maugre all the peoples vehement reclamation that Christ was the true and essentiall Sonne of God It was the flesh that trēbled that stood so affrighted and appaled at the grimme visage of death It was the flesh that would haue hindered the Word and haue fore slowed the purchase of our eternall saluation It was the flesh that suffered vpon the Crosse and it was the Deity that triumphed ouer the bitternesse of death It was the flesh that was the sacrifice It was the Deity that was the Priest that sacrificed it It was the flesh that in the anguish of its passion groned and breathed out this sad and dolefull complaint My God my God why hast thou forsaken mee And yet howsoeuer the flesh was thus perplexed and afflicted yet its vnion with the Deity remayned still entire Neyther could it possibly bee cast off or forsaken by that vnto which the links and ligaments of loue had so strictly obliged it O that our dull and mistie vnderstanding were so illuminated our zeale and affections so seruent as truly to conceiue the Maiesty and earnestly to embrace the humility of our Sauiour Oh that wee could sufficiently meditate vpon the grieuous wounds that hee suffered vpon the gracious words that hee vttered If we reuolue all the Annales and records of time wee shall neuer finde his paralell neuer any man that spake as hee spake that suffered as he suffered Neuer any man that so loued his friends that so pittied his foes neuer any so kind to the religious so mercifull euen to Publicans and Sinners Who a little before hee dranke the bitter cuppe of his passion ministred a sweet cordiall of consolation vnto the theefe that was to suffer with him To day thou shalt bee with mee in Paradise Thus was that miserable sinner acquited from the death of the soule although hee suffered the death of the body Thus was hee by the power and mercie of CHRIST of a malefactor made a martyr Surely so strange and suddaine a conuersion could not but bee immediately wrought by the efficacie of Christs Deitie which euen in this act shewed its intensiue superlatiue loue towards that Flesh of ours which it assumed Oh blessed and happie day whereon our fraile forlorne Flesh was vnited vnto that nature which was neyther obnoxious to Corruption nor

to haue had his origination from the Father but such a one as is eternall Heere may mans conceit yeeld it selfe to be but shallow heere against the marble of this difficultie may the edge of all subtilitie be rebated here may the illiterate presume to know as much as the learned For whatsoeuer is and hath beene before all time well may it be credited it can neuer be comprehended For that that hath beene eternally before the existence or essence of man is no lesse beyond the reach and capacitie of man For as the imagination and vnderstanding of man cannot bee euer drawne beyond the beginning of time or the extent So neither without time was euer any man begotten besides Christ which was man and God and as vpon this day was borne Man whom if wee surmise to haue beene made that is blasphemie If wee thinke that hee was not begotten wee shall then derogate much from the Deitie If wee denie his Humanitie we then runne the hazard of losing our eternall safety being the fruit and end of his Natiuitie Thus to speake in generall must wee acknowledge euery thing in God to bee farre aboue the straine of reason but nothing beyond the reach of faith No lesse ought wee to conceiue of God the Sonne in particular For hee is also totall God as hee is totall man and yet not totally God because hee is also man nor totally man because hee is also God O ineffable vnion Surely this coniunction and combination of the diuine humane nature proceeded only from the immediate and sole act of the Deitie And therefore now O man see that thou adore and reuerence this mysterie and vpon this day thinke vpon thy happy estate and condition purchased by the obedience and humility of thy Sauiour who being borne as vpon this day was notwithstanding begotten from euerlasting being God for mans sake became man There being no way to saue man but by dying for man and no way to dye for man but by being man Here may wee beholde both his Deitie and Humanitie The one must worthily be esteemed because the other is worthy to bee admired Man could not be made God and therefore God became Man And to this end purpose that thou O man mightest acknowledge thy Creators power embrace thy Sauiors lowlinesse that so although his Maiesty confound thee yet his Humility may comfort thee It will bee worthy our contemplation if we think how as vpon this day God that is most purely immateriall and free from all shadow of corporeity was vnited vnto a body how he that was inuisible became apparent and euident how he that could not bee discerned by the touch was as vpon this day encompassed with the clasping armes of his tender mother How hee that neuer had beginning now beganne to be and lastly how the Sonne of God became the Sonne of man So that as vpon this day God and men heauen and earth mortality and eternity humanity and diuinitie were combined In whom in our Sauiour Whom the Father hath appointed Heyre of all things by whome also he made the World being the brightnes of his glory and the expresse image or character of his person who being no lesse admirable for his humility then incomprehensible in respect of his power descended farre below the pitch of his eminencie that hee might preserue by his mercy what hee had created by his omnipotency Hee that once was cloathed with the lustre of glory and maiesty no lesse terrible then admirable whom neither Angels nor Archangels nor Seraphims nor Cherubims could endure to behold he that once was Lord of hosts the God of glory hee that once could with his onely countenance turne the mountaines topsie-turuie and wind-shake the foundations of the whole earth Hee I say as vpon this day for vs become as one of vs. The vnspeakable Maiesty of the Father manageth the mysterie the ineffable loue and affection of the Sonne assumeth our flesh the incomprehensible power of the Spirite resideth within the narrow limits of the wombe albeit it cannot bee contained in the vaste capacity circuit of the world On this day was death vanquished because life was produced On this day was lying abolished because truth was mani feited on this day was errour abandoned because the true way was discouered on this day was the Manna of mercie and the dole of heauen distributed which hee that eates shall not die but liue eternally O blessed day O beautifull and glorious day A day without euening or ending the verie period of mortalitie the beginning and alpha of eternitie A day of our second Natiuitie and Regeneration wheron that man might bee borne of God God would be borne like man In the Creation man was formed according to the image of God but now God taketh vpon him the Image of man In the beginning God made man of the earth but now euen GOD himselfe is made that that hee made that that might not perish that he had made Now therefore let the wisedome and power of man be defaced seeing the wisedome of God is so clearely manifested Henceforth the lame shall walke the blinde shall see the deafe shall heare the dumbe shall speake the dead shall reuiue and that with one word because it is the Word that speaketh yea without a word because it is God that commaundeth O ioyfull day O happy halcyonian day whereon the Sonne of God by his voluntarie humiliation and by the assumption of our humanity and humilitie hath now affianced vs vnto himselfe by entring with vs the league of brotherhood and fraternitie A day whereon hee was borne which was before all dayes euen the Ancient of dayes he that made the first day he sayde Let there be light and there was light A day whereon Emanuel whose name is sweeter then the sweetest aromaticke odours of Arabia being with man amongst men in man for man became man A day that Abraham and Isaack and Iacob foresaw On this day man ascended because God descended and our flesh was aduanced and ingraced because the Word was made flesh Hitherto haue wee beene the sonnes of Adam now are wee the sonnes of God a new people a new nation not borne of flesh and bloud nor of the will of man but of God All things hitherto haue been too transcendent imperuious without entrie full of horrour and amazement but now wee may haue free accesse vnto God the way is neyther chargeable nor tedious And therefore now O man come vnto thy God and yet by the mediation of man For on this day thy Sauiour of God became Man that he might reioyne man to God O ineffable loue O incredible mercy O vnspeakable grace and fauour wee all acknowledge the inuisible Essence and indiuisible Vnitie of God the Father and the Sonne insomuch that the Essence of that one hath not beene like to the other onely but euen identical and yet hee that is one with God was

subiect vnto Passion But Oh more blessed and happie day was that whereon our Flesh being ioyned to the Deitie so died in Christ as that wee not suffering death were notwithstanding restored vnto life For as CHRIST tooke vpon him our nature in the wombe so hee vndertooke our death vpon the Crosse For whatsoeuer he suffered as man he suffered for man from whom he can be no more separated or divulsed then from his Deitie with which he ioyned our humanitie that he might saue and secure it from the hazzard of eternall death and damnation c. Oh infinite loue Oh incomprehensible mercie Oh blessed happie day wherein the head of the Serpent was brokē the Leuiathan wounded the vast Behemoth ouerturned the powers of Hell subdued the Graue conquered the sting of Death rebated Oh blessed and happie day wherein the force and guilt of Sinne was taken out of the world and the sinner taken vp into heauen O blessed and happy day wherein by our Sauiours passion the gates of heauen were opened wherein it so came to passe that wee that were once exiled and banished from the celestiall Paradise may now againe bee freely therein instated and reimpatriated Now there is no Cherubim to hinder vs no flaming sword to affright vs. Now may wee all bee easily admitted and bee made free denizens of that heauenly Ierusalem O let not our impenitent insolencie and insolent impenitency bee the cause of our exclusion Let vs consider that the incredulous and proud Pharises that challenged vnto themselues so much purity and piety were the first that were reiected their Synagogue neglected and euen theeues malefactors preferred before them And this was that that so discouraged the Diuell when hee saw those that had beene his slaues and vassals to bee rescued and absolued from death by one that was condemned to death when hee saw that Christ was more powerfull in his death then euer any Emperour was in his rule and soueraignety when he saw not from stones but from the gallowes euen from hell it selfe children raysed vp vnto Abraham When hee saw the Sonne of God after his buffets and his bonds last of all euen in his death to erect the glorious building and edifice of his Church when hee saw that blessed inheritance of Christ being but a little part and moytie of Mankind still to flourish as the Palme-tree vnder the burden and weight of its afflictions when hee saw the Church of Christ which was created by his power now redeemed by his bloud vnited by his Apostles instructed by his Prophets comforted by his Euangelists and freede from that heauy yoake of ceremonies with which it had beene long oppressed When hee saw it howsoeuer diuided in body yet combined in spirit Hauing nothing and yet possessing all things in Christ which is all in all In whose passion it gloryed whose patience it imitated Which Church of his although it seeme to wither by the heate of persecution yet doth it still grow waxe greene by the dew of grace and sappe of consolation True it is that the Saints on earth are frequently perplexed with variety of exquisite torments and yet these are not of force validity to diuert their zealous and constant resolutions to separate them from their grand-Captaine Christ Iesus whom they follow not as beeing confirmed in their purposes by the irrefragable peruersenesse of the Stoickes nor as beeing induced thereunto by the Sophistrie of Logicke or by the inchantments of Rhetoricke but as it were beeing bound by oath and deepely engaged vnto their Sauiour by whose bloud they are refreshed by whose flesh they are nourished by whose Spirit they are reuiued by whose promises they are inuited by whose precepts they are directed The chiefest scope they ayme at is that they may bee one with Christ as Christ is one with God For thou sweet Sauiour art our head and wee thy members Thou our shepheard and wee thy sheepe thou the Vine and we thy branches By thy death wee liue by thy life are we raysed from death And although wee are here sorted and mixed with the world yet our cogitations and our conuersations are in heauen whither our Sauiour is gone before Oh that wee could follow him that wee could waft our selues vnto that Hauen of ioy vnto that secure rode of felicity But seeing that as yet wee cannot follow thee sweet Iesu with our bodies yet wee pursue thee with our desires with our sighes with our affections with our teares In this interim whiles wee heere suruiuing seriously ponder those trāscendent afflictions of thine which for our sakes and yet not for our deserts thou sufferedst vpon thy Crosse whiles we meditate vpon those griefes and torments which were as propassions vnto thy passion how are we rapt into admiration of thy loue Then doe wee abandon all our fruitlesse and friuolous cogitations then doe wee discard all our ambitious Babel building thoughts then do wee disclaime the insolent selfe-conceites of our owne abilities then doe wee deepely lament our supine and stupid negligence then doe we grieue that wee haue beene so prodigall of our precious houres and that we haue not embarqued our selues in those actions which most of all procure our safety and indemnity Then are our eyes become fountaines of teares then cry wee out and say O Lord thou hast ascended on high thou hast ledde captiuity captiue Then crie wee out O Lord what is man that thou art so mindefull of him or the Sonne of man that thou so regardest him Oh good IESU what is man that thou so regardest him Thou hast cloathed mee with skinne and flesh and hast fenced mee with bones and sinewes sayth Iob Chapter 10 11. Remember I beseech thee that thou hast made me as the clay and wilt bring mee into the dust Hast thou not powred mee out as milke and crudled mee as cheese Chapter 10. ver 9. and 10. Am I not to bee consumed as a rotten thing and as a garment that is moth-eaten How then can it be that I being of so abiect and corruptible a constitution should bee saued from death by the death of the Lord of life O strange and admirable loue as farre beyond comprehension as end and measure I haue sinned thou sweet Iesu hast suffered nay and I haue also suffered in thee which sufferedst for me Thus by thee am I lyable neither to death nor punishment My nature which I had corrupted thou hast refined that that happinesse might re-accrew vnto mee which I had lost by the fall of my first parents What now therefore shall I say How shall I sufficiently eyther admire thy power or prayse thy goodnesse Thou that art infinite thou that art neyther confined to time or place thou that art subiect neyther to death or passion didst out of thy most entire and intensiue loue vnto vs cloathe thy selfe with our fraile flesh incident to both Which flesh of ours maugre the Diuels malice and malignity thou hast highlie exalted it and placed it aboue the Angels the Archangels aboue all the glorious Hierarchies of Heauen euen at the right hand of thy Father where is the fulnesse of ioy and pleasures for euer more But before thou couldst ascend vnto that verticall point and Meridian of thy glorie with what massie loades of calamities wert thou oppressed What Hunger what Thirst what Nakednes what Iniuryes what Reuilings what Spittings what Stripes what Wounds what contumelyes what disgraces what Death and Crucifying didst thou most mildely and patiently endure for vs And therfore Oh sweete IESU giue vs grace that as thou dyedst for vs so wee may liue heere to thee and hereafter with thee Graunt wee beseech thee that thy Passion may be our perpetuall Meditation Oh let vs alwayes reflect our Eyes vpon thee and let thy sufferings take a deepe impression both in our Memories and in our affections And graunt Oh sweete Sauiour that wee may put not the bodily finger with Thomas but euen the finger of Faith into thy side and into thy wounds and with the hand of Faith apprehend thy merites Graunt that we may crucifie all the inordinate Lusts of the Flesh all our wanton and Lasciuious cogitations and that wee may be like thee in sufferings that we may be like thee in glorie That wee whom thou hast reconciled vnto thy FATHER we whom thou feedest with thy Flesh we whom thou refreshest with thy Bloud wee whome thou perpetually reuiuest by the celestiall influence of thy grace may hereafter bee one with thee as thou art one with the Father To whome with thee and the Holy Spirite bee ascribed and rendered all power might maiesty dominion and prayse both now and for euermore AMEN Gratias tibi Domine IESV FINIS LONDON Imprinted by Bernard Alsop and are to bee solde at his house by Saint Annes Church neere Aldersgate 1618. Gen. 1. 4. Gen. 27. 23. Ioh. 1. Iohn 1. 13. Cant. 3. 4. Cant. 1. 4. Esay 9. 6. Ioh 1. 1. Psa 118. 22 Ver. 14 Ver. 16. Z●p 3. 14. Iob. 11. 3. Num. 24. 17 Ps 18. 14. Iob. 1. 11. Esa 40. 12. Deut. 32. Luc. 20. 12. Cant. 2. 5. Heb. 12. 18. Luk. 1. 13. Luc. 2. Luk. 2 10. Mat. 25. 21. Ioh. 1. 29. Mat. 2. Mat. 2. 21. Mal. 4. Iohn 6. Mich. 6. 7. Iohn 4. Esa 5. 34. Ierem. 9. 1. Esay 16. 9. Esa 57 1. Ier. 2. 6. Psal 78 24. Deut 32. 10 Ier. 2. 12.