Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	anoint_v	signify_v	19	3	7.1359	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02319	Mount Caluarie, the second part: compyled by the reuerend father Don Anthonio de Gueuara ... In this booke the author treateth of the seuen words which Christ our redeemer spake hanging vpon the Crosse. Translated out of Spanish into English; Monte Calvario. Part 2. English	Guevara, Antonio de, Bp., d. 1545?	1597 (1597)	STC 12451; ESTC S103510	383,776	508

he who eateth and is eaten hee who annointeth and is annointed he who offereth and is offered What preheminences had the altar of the old Synagogue which are not greater in the Catholicke church Their altar was of the wood of the Mount Lybanus ours of the most sacred humanity of Christ theirs was of wood which would not corrupt and ours of flesh which cannot sinne theirs was made bloody with other bloud than their owne and ours is washed with his own bloud vpon theirs they did kil beasts vpon ours they forgiue vs our offences to theirs there could none go vp but the Priests of the tēple but vnto ours al the sinners of the world may come vnto in theirs there burned a fire of light which must euery houre be kindled and put together but in ours there burneth the fire of his loue and charity which can neuer be extinguished O holy altar O glorious altar of the crosse in which there is offered not dead beasts but mens sins not to proue thē but to pardon them where our weake seruices are offered not because thou wouldest praise thē O Lord but because thou wouldest accept them and where also the merits of thy holy sonne are offered not for his own sake who was without sin but for ours who can doe nothing but sinne The altar of the Synagogue had no step nor staire because the common sort did beleeue nothing in God but his essence but to the altar of our catholick church which is a congregation of the faithful they go vp by three steps because we beleeue in one essence three persons The text also saith that the altar of the synagogue was annointed with one finger only who shal we say that this finger is but the selfesame holyghost Hilarius de Trinitate saith In al the Trinity there is but one arm that is the Father of whom the Prophet saith Et brachiū meū cōfortauit eum neither is there any more but one hand which is the son of whom also the Prophet saith Filius meuses tuego hodie genui te nor there is in all the Trinity but one finger of whō the scripture saith Digitus dei hic est In the vnctions creations of vs there are many fingers occupied that is my great grandfather begat my grandfather and my grandfather my father my father begat me I begat my son and my sonne begat my nephew but in the generation of Christ there was applied one only finger which was the person of the holy-ghost August in a sermon sayth Seeing that he which doth beget is one and hee who is begotten is one and she who doth bring forth is one and he for whom hee is borne is one which is the world why should there haue been more then one finger which was the Holy-ghost The text sayth further that the altar was not annointed once only but seuen times a row What is meant that Christ was annointed seuen times a row but only that all the seuen gifts of the holy-ghost were bestowed vpon him It is to bee noted that in all the sacrifices which they made of kine sheepe and goats and pigeons the altar was alwaies annointed with bloud sauing when they ordained Aaron a priest at what time they did annoint it with oile alone the which was not done without a mystery The reason thē is this that because al their sacrifices were done to take away the Iews sins the which were to bee taken away with shedding of bloud Quia sine sanguinis effusione non fit remissio sayth the Apostle there was no need of effusion of bloud in the sacrifice which did only represent Christ because in him there was no sinne at all Why should they haue annointed with bloud the altar of the humanity of Christ considering that not onely there was no sin in him but in him all the sins of the world were to be taken away If the curious Reader would deeply vnderstand this high figure let him turn Moyses name into the Father and Aarons name into Christ and the altar into humanity and the name of annointing into gift and bloud into the water of baptism the finger into the holy-ghost and then hee shall truly find how well the truth doth answere vnto the figure and the letter to the spirit The text sayth further in the same chapter Vnxit altare cum omnisuppellectili as if hee should say After that Moyses had made an end of annointing the altar with holy oile hee did also annoint all things that did belong to the altar that is ewars basins candlestickes towels hookes chafindishes Let no man thinke it to bee a iest that God commanded to annoint with holy oile not only the altar but also all things which did appettaine to the altar because that by this is discouered one of the greatest priuiledges that Christ had which no man did euer but hee enioy in the world What should it meane that at the altar of the Synagogue there remained nothing which was not annointed with oile but that there was nothing in the humanity of the word which was not fully replenished with the holy-ghost Why is Christ called Sanctus sanctorū but because his holy vnction was more holy thā that of all the other saints When the church doth wash her creatures in baptism shee doth with water wash and as it were only there annoint soules which were defiled with original sin the which soules are made so clean pure with that vnction that if they should depart presently out of this life they should imediately by Gods fauor go to glory O vnhappy that we be for although they wash annoint our soule in baptism yet there remaineth our memory to be annointed seeing that wee forget God there remaineth our vnderstanding to be annointed seeing we think of other things thā of God there remaineth our will to be annointed seeing that wee put our loue on other things besides God also our hart remaineth to be annointed seeing we giue it to another thā to god What shall we say of our poore body seeing there is no part or mēber of it which is annointed seeing my eies can see nothing but vanity my ears hear nothing but lightnes my toung nothing but lie my mēbers cōmit sin my hands theft what shal I say of such a body is he not rather rottē thē annointed whē the Apostle S. Paul said with weeping tears alas woe be vnto me vnhappy vnfortunate man who wil deliuer me frō the seruitude of this body would he haue spoken such pitiful words if the powers of his body had been annointed with holy oile of loue charity the church like a pittiful mother doth annoint vs with the wholsome water of baptisme when we be born afterward she doth wash and annoint vs vvith loue charity whē she doth giue vs grace to loue god forgiue our neighbors the first vnctiō is to help vs that we do not sin

heauen Origen vpon Exodus sayth That because the old law was a shadow of the new and that all those which were of the Synagogue were sad and terrified therefore they did vse so many kinds of instruments such diuerse sorts of musicke because that by thē they might forget the sorrow sadnesse which they were in But when the fulnesse of time came in the which God sent his sonne into the world hee brought mirth with him he brought pleasure with him hee brought the ioies of heauen with him where they doe nothing else but laugh and reioice as we doe nothing else but mourne and weepe Did not trow you our ioyfull Isaac come laughing into the world seeing that when hee was borne the Angels did sing Gloria in excelsis Deo Glory bee to God on high Damascen sayth That if the words which God spake and the works which he did be weighed with grauity they doe all giue vs ioy comfort and put vs in a great confidence of our saluation and take away the distrust of damnation because hee spake and did much more in the fauour of clemency than hee did in the rigour of iustice And because wee may not seeme to speake at randome it is reason that wee bring forth some few sentences which hee vttered in the fauour of mercy and pittie Christ to the Hebrewes said If any man shal keepe my vvord hee shall not die for euer that is His soule shall neuer perish Si quis sermonem meum seruauerit non morietur in aeternum It is reason that wee marke who spake these words vvhy hee spake them and vnto whom hee spake them Hee who spake them was our laughing Isaac and the cause vvhy hee sp●ke them vvas because he vvould make the vvorld re●oice vvith such good news yet for a recompence for this good newes they rewarded him very badly seeing that because he said in Pilates house that there vvas another world that his kingdome was not of this vvorld they clothed him with purple in Herods house as if he had been a foole He spake these vvords vnto the cursed Iewes when they called him a Samaritane which vvas as much as to call him an Hererike when they said that hee had a diuell which was as much to say that hee was a Nigromancer Doest thou not think my good brother that our merry Isaac vvas full of ●●ughter vvhē he answered so sweetly vnto such outragious blasphemie O sweet answere O heauenly speech vvho but thou did promise vs another life after that this vvas ended Doest thou not think that our Isaac is full of laughter seeing that vvhen the Iewes doe goe about to stone him hee putt●th himselfe betwixt God and our faults to the end that they may charge all the blowes vpon his backe Did not hee laugh trow you vvhen as hee had cast the Diuell out of them yet they called him a man possessed vvith a Deuill When the sonne of God said that his yoke vvas sweet hee did let vs vnderstand thereby plainly that his holy lavv vva● a cheerefull lavv a gracious lavv and a loifull lavv and so truly it is because all good men keepe it cheerefully and all naughty men breake it vvith vveeping Secondly the figure aboue named saith that Isaac vvas very rich and that hee had many flockes of sheepe and many heards of kine and a great number of bondsl●ues both men and vvomen To say the truth the sonne of God had neither sheepe nor kine nor bondmen but hee f●●d that vvhich was signified by them because his comming into the world was not to possesse sheepe and kine nor to be wealthy in them but his comming was to redeeme our soules and to bee a mediator for our sins When the Prophet said thou hast made all thinges subiect vnder his feet sheepe and oxen he spake it not only in respect of sheepe which went in the stubble or of kine which fed in pastures but in respect of sinners soules which were in their bodies the which he did so much esteeme and for the which he did so much that although his father did put them vnder his feet yet our good Isaac did put them vpon his head By Isaacs sheepe the good people of Israel were vnderstood which came vnto the knowledge of Christ such were Lazarus Nicodemus Ioseph Zacheus the good thiefe and many others all which were of the number of the elect By Isaacs oxen and kine which are of the greater sort of beasts all the Gentiles from whome all wee which are Christians doe descend for euen as a cow is greater than a sheepe euen so the holy mother the church is greater thā the Synagogue These are the kine which the sonne of God came to seeke these are the sheep which our Isaac came to keepe for of the other flocke and heard which old Isaac had our redeemer of the world neuer had calse nor lambe The figure sayth also that Isaac had a great family and many bondwomen which serued him at table many men which gathered in his wealth Our Isaac was a poore man in this kind of bondmen and women as hee was of beards and flockes of cattell and sheepe for his pouerty was so great that no man would liue with him nor dwell in his house Christ had another manner of family than Isaac had his family was noble aboundant and holy because there resorted vnto it the powers of heauē the fathers which were departed the iust which reioiced in his comming and all the good men of the world What should become of the iust man sayth Anselmus if he had not the sonne of God for his guide and captain What meaneth he when he sayth Vbiduo vel tres congregati fuerint in nomine me● ibi ego sum But that wheresoeuer or howsoeuer two or three iust men bee in Christs name that he will be there in the middest of them O what great difference there is betwixt old Isaacs family and our Christs family because that in Isaacs family they call those of his house youths seruants and men bond slaues but in our blessed Iesus family hee calleth his his friends companions and brothers O high mystery and diuine Sacrament why doth Iesus call all his friends saying Amicimeiestis and another time Brothers saying Dic fratribus meis but onely to let vs vnderstand that hee had redeemed them with his precious bloud and iustified them with his diuine grace Who would not be glad O good Iesus who would not bee glad to loue thee serue thee and follow thee seeing that thou art so courteous in thy words and so gratefull in thy deeds Who would not be glad to dwell in thy house and who would not be willingly one of thy family seeing that thou doest call strangers thy acquaintance thy enemies thy friends thy seruants thy companions and vngratefull men thy brothers Who did euer take such great care of his family as thou didst O good Iesus seeing that