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	call_v	essence_n	12	3	11.6007	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03207	The hierarchie of the blessed angells Their names, orders and offices the fall of Lucifer with his angells written by Tho: Heywood	Heywood, Thomas, d. 1641.; Cecil, Thomas, fl. 1630, engraver.	1635 (1635)	STC 13327; ESTC S122314	484,225	642

said The Lord our God's one Lord In which word One the Vnitie is meant Of the three Persons solely Omnipotent In which by One 't is well observ'd That he The second Person in the Trinitie Meant in the second word who hath the name To be Our God 'T is because we may claime Iust int'rest in him And though all the Three May be call'd ours more in particular He. One reason is Because he Heav'n forsooke And on himselfe our humane nature tooke In all things like so did his Grace abound Saue only that in him no sinne was found Next That he bore our sinnes freed our transgression And last For vs in Heaven makes intercession Two natures in one person so ally'd Some hold in Mans creation tipify'd From Earth his body Adam had 't is said His Soule from Heauen both these but one Man made Christs humane nature had with man affinitie Being very Man and from God his Diuinitie Being very God In both so to subsist Godhood and Manhood make vp but one Christ. In Iacob's Ladder figur'd this we see Which Ladder Christ himselfe profest to be Of which the foot being fixt vpon the ground The top to heauen thus much to vs doth sonnd That in this Scale at such large distance set The Heauen and Earth at once together met So Christs Humanitie from Earth was giuen But his Diuinitie he tooke from Heauen As from Earth Earthy as from Heauen Diuine Two Natures in one Person thus combine The choicest things about the Arke were fram'd Of Gold and Wood Wood worthlesse to be nam'd If with Gold valu'd for the Cedar's base Compar'd with th' Ophir Mine yet had it grace With it's rich tincture to be ouerspred In this respect the Godhood may be sed To be the Gold the Manhood baser wood And yet both these as truly vnderstood Made but one Arke So the two Natures raise Betwixt them but one Christ. He forty daies Fasted i' th Desart and did after grow Hungry by which the Text would haue vs know Hee 's God because of his miraculous fast Hee 's Man because he hungry grew at last He slept at sea when the great tempest rose This shew'd him Man as needfull of repose When he rebuk'd the Windes and Surges tam'd He his great Godhood to the World proclaim'd He wept o're Lazarus as he was man But foure dayes buried when he rais'd him than He appear'd God He dy'de vpon the Crosse As he was Man to redeeme Mankindes losse But at his death when th' Earth with terror shooke And that the Sun affrighted durst not looke On that sad obiect but his light withdrew By strange Eclipse this shew'd him to be true And perfect God since to confirme this wonder The Temples Vaile was seene to rend asunder The Earth sent forth her Dead who had abode Long in the earth All these proclaim'd him God The tenth of the seuenth moneth the Hebrew Nation Did solemnise their Feast of Expiation So call'd because the High-Priest then confest How He with all the People had transgrest His and Their sinnes Obserue how thence ensu'th A faire agreement 'twixt the Type and Truth Aaron the High-Priest went into the place Call'd Holiest of Holies Christ by ' his grace Made our High-Priest into the Holiest went Namely the Heauen aboue the Firmament Aaron but once a yeare He once for all To make way for Mankinde in generall He by the bloud of Goats and Calues but Christ By his owne bloud the blessed Eucharist Aaron went single in and Christ alone Hath trod the Wine-presse and besides him none He with his Priestly robes pontifically Christ to his Office seal'd eternally From God the Father Aaron tooke two Goats Which ceremoniall Type to vs denotes That Christ assum'd two Natures that which fled The Scape-Goat call'd to vs deciphered His Godhoods imp'assibilitie And compris'd In th' other on the Altar sacrifis'd His Manhoods suffering since that Goat did beare The Peoples sinnes Which in the Text is cleare Saint Paul in his Epistle we reade thus That Christ without sinne was made Sinne for vs. Hence growes that most inscrutable Diuinitie Of the three sacred Persons the blest Trinitie Which holy Mysterie hath an extension Aboue Mans braine or shallow apprehension Nor can it further in our brests take place Than we' are inlightned by the Spirit of Grace How should we then Finite and Mortall grow By meditation or deepe search to know Or dare ambitiously to speake or write Of what Immortall is and Infinite And yet 'mongst many other deuout men Heare something from the learned Nazianzen The Monady or number One we see In this great Godhood doth arise to three And then this mysticall Trine sacred alone Retyres it selfe into the number One Nor can this Diuine Nature be dissect Or separated in the least respect Three Persons in this Trias we do name But yet the Godhood still One and the same Each of the Three by right a God we call Yet is there but one God amongst them all When Cicero with graue and learned Phrase Had labour'd long the Godhood to emblaze He doth conclude it of that absolute kinde No way to be decipher'd or defin'd Because ' boue all things Hee 's superior knowne And so immense to be contain'd in none A prime and simple Essence vncompounded And though that many labouring to haue sounded This Diuine Essence and to'haue giuen it name They were not able yet to expresse the same As 't were afar off Epithites deuis'd And words in such strange circumstance disguis'd Nothing but quarrels and contentions breeding As Natures strength and Reasons much exceeding The Martyr Attalus when he was brought Before a Tyrant who esteemed nought Of God or goodnesse being askt in scorne What name God had A space from him did turne And after some small pause made this reply As th' Author doth of him historifie Your many gods haue names by which th' are knowne But our God being but One hath need of none Wise Socrates forbad men to enquire Of what shape God was Let no man aspire Saith Plato what God is to apprehend Whose Maiesties immensenesse doth extend So far and is so'vnimitably Great Beyond all vtterance or the hearts conceit Why then is it so difficult and rare Him to define It is because we are Of such streight Intellect narrow and rude Vncapable of his great Magnitude Our infirme sight is so obtuse and dull And His bright fulgence is so beautifull Hence comes it by no other names we may Call this great God than such as best display His Excellence Infinitie and all Wherein He'appeares solely Majesticall According to his Essence Him to know Belongs vnto Himselfe the Angels go By meere Similitude Man by a Glasse And Shape of things and can no further passe For he by contemplation

place to relate for they would require too large a circumstance Concerning the name of God it is generally obserued That none can properly be conferred vpon him because he is onely and alone And yet to distinguish the Creator from the Creature needfull it is that it should be done by some attribute or other which ineffable name in the Hebrew language consisteth of one word containing foure letters i. Iehovah which descendeth of the verbe Haiah fuit which is as much as to say He Was Is and Shall be Which declareth his true property for as he hath bin alwaies so hee shall be eternally for Eternitie is not Time nor any part of Time And almost all Nations and Languages write and pronounce the word by which the name of God is specified with foure letters onely foure being a number euen and perfect because hee hath no imperfection in him For besides the Hebrewes the Persians write the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Wisards and Soothsayers of that countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabians Alla the Assyrians Adad the AEgyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines Deus the French Dieu the Spaniards Dios the Italians Idio the Dutch and Germanes Gott the English and Scots Godd with a double d as hath been obserued in all Antiquities He is likewise called Alpha and Omega which are the first and last letters of the Greeke Alphabet His Epithites or Appellations in Scripture are Almighty Strong Great Incomprehensible Vncircumscribed Vnchangeable Truth Holy of Holies King of Kings Lord of Lords Most Powerfull Most Wonderfull with diuers other Attributes Some define him to be a Spirit Holy and True of whom and from whom proceeds the action and agitation of all things that are to whom and to the glory of whom the end conclusion of all things is referred Iustine Martyr in his Dialogue with Tryphon the Iew defineth God in these words I call him God that hath essence in Himself and is continually permanent in one and the same kinde without receiuing any change and hath giuen beginning to all the things that are created Cicero calleth God a certain Intelligence or Spirit free and ready separate from all mortall mixture or concretion knowing and mouing all things and hauing in himselfe an eternall motion So much many Ethnyck Authors haue acknowledged as in their Workes is to be frequently read Dionysius in his booke de Divin Nominib is of opinion that all things which denote perfection and excellence are in God most eminent and on Him deseruedly to be conferred On the contrarie all such things as are subiect vnto imperfection or defect because they do not fall within His nature are to be remoued and banished from his description Therfore in these words Ens Infinitum i. Infinite Being he includes the prime chief and soueraign Truth Soueraigne Goodnesse Soueraigne Mercy Soueraigne Iustice Wisedome Power Benignitie Beneficence Clemency Intelligence Immortalitie Immobilitie Invariabilitie Amabilitie Desiderabilitie Intelligibilitie Stabilitie Soliditie Act Actiue Mouer Cause Essence Substance Nature Spirit Simplicitie Reward Delectation Pulchritude Iucunditie Refreshing Rest Securitie Beatitude or whatsoeuer good laudable or perfect thing can fall within the conception or capacitie of Man But when all haue said what they can let vs conclude with Saint Augustine Solus Deus est altissimus quo altius nihil est Onely God is most high than whom there is nothing higher And in another place Quid est Deus est id quod nulla attingit opinio id est What is God Hee is that thing which no Opinion can reach vnto There is no safetie to search further into the Infinitenesse of the Diuine Nature than becommeth the abilitie of finite Man lest we precipitate our selues into the imputation of insolence arrogance For God saith in Iob Comprehendaem sapientes in Astutia eorum Which is as much as had he said I will make it manifest that the wisedome of all those who seeme to touch Heauen with their fingers and with the line of their weake vnderstanding to take measure of my Nature is their meere ignorance let them beware lest their obstinacie without their repentance and my mercie hurry them into irreuocable destruction Augustus Caesar compared such as for light causes would expose themselues to threatning dangers to them that would angle for small Fish with a golden hooke who should receiue more dammage by the losse of the bait than there was hope of gain by the prey There is reported a fable of an Huntsman who with his Bow and Arrowes did vse to insidiate the Wilde-beasts of the Wildernesse and shoot them from the couerts and thickets insomuch that they were often wounded and knew not from whence The Tygre more bold than the rest bad them to secure themselues by flight for he onely would discouer the danger Whom the hunter espying from the place where he lay concealed with an arrow wounded him in the leg which made him to halt and lagge his flight But first looking about him and not knowing from whom or whence he receiued his hurt it was the more grieuous to him Him the Fox meeting saluted and said O thou the most valiant of the beasts of the Forrest who gaue thee this deepe and terrible wound To whom the Tygre sighing replied That I know not onely of this I am sensible to my dammage That it came from a strong and a daring hand All ouer-curious and too deepe Inquisitors into Diuine matters may make vse of this vnto themselues Sentences of the Fathers concerning the Trinitie in Vnitie and Vnitie in Trinitie AVgustine lib. de Trinitate we reade thus All those Authors which came within the compasse of my reading concerning the Trinitie who haue writ of that subiect What God is according to that which they haue collected out of the sacred Scriptures teach after this manner That the Father the Sonne and the Holy-Ghost of one and the same substance in an inseparable equalitie insinuate one and the same Vnitie and therefore there are not three gods but one God though the Father begot the Sonne therefore he is not the Sonne being the Father The Sonne is begot of the Father and therefore he is not the Father because the Sonne The Holy-Ghost is neither the Father nor the Sonne but onely the Spirit proceeding from the Father and the Sonne and to the Father and the Sonne coequall as concerning the Vnitie of the Trinitie Neither doth this infer that the same Trinitie was borne of the blessed Virgin Mary crucified vnder Pontius Pilat buried and rose againe the third day and after that ascended into heauen but it was onely the Sonne who died and suffered those things the Father the Sonne and the Holy-Ghost as they are inseparable so they haue their vnanimous and vnite operations And againe Lib. 1. de Trinitate Neither more dangerously can a man erre neither more laboriously can