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	judge_n	13	3	6.6570	4	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

three Presents bring Myrrhe to a Man and Gold vnto a King Incense to'a God To proue himselfe Diuine In Cana he turn'd Water into Wine Fiue Loaues two Fishes haue fiue thousand fed When surplusage remain'd of meat and bread To the borne-Blinde he shew'd the Suns bright rayes Who on th' vnknowne light did with wonder gaze He caus'd the light on Lazarus to shine After he foure dayes in the graue had ly'ne With his right hand he fainting Peter stay'd But with his word his faith more constant made She that the bloudy Issue had endur'd For many Winters by her Faith was cur'd The palsied man who had been bedrid long Took vp his bed and walkt thence whole and strong He cast out Diuels by his Word sincere He made the Dumbe to speake and Deafe to heare He it was of whom some thinke Virgil prophecied Eclog 4. in these words Vltima Cumaei venit iam Carminis atas The last day 's come of the Cumaean Ryme A great One's now borne from the first of Time The Virgin is return'd with Saturnes Crowne And now a new Birth is from Heav'n let downe He was miraculous in his death Of whom elegant S. Bernard thus speakes How sweetly Lord Iesus didst thou conuerse with men how aboundantly didst thou bestow many blessings vpon man how valiantly didst thou suffer many bitter hard and intollerable things for man hard words hard strokes more hard afflictions O hard hardned and obdure Sonnes of Adam whom so great sufferings so great benignitie so immense an ardour of loue cannot mollifie Againe God loued vs sweetly wisely valiantly sweetly in assuming our Flesh wisely in auoyding sin valiantly in suffering death but aboue all in that Cup which he vouchsafed to taste which was the great worke of our Redemption for that more than all challenges our loue it gently insinuateth our deuotion more iustly exacts it more strictly binds it more vehemently commands it And in another place In the Passion of our Sauiour it behoueth vs three things more especially to consider the Worke the Manner the Cause In the Worke his Patience in the Manner his Humilitie in the Cause his Charitie Patience singular Humilitie admirable and Charitie vnspeakeable And now me-thinks I heare the Redeemer and Sauiour of the World thus speake from the Crosse. Huc me sidereo discendere fecit Olympo His me crudeli vulnere fixit Amor c. Loue drew me hither from the starry Round And here hath pierc'd me with a cruell wound I mourne yet none hath of my griefe remorse Whom Deaths dire Lawes in vaine intend to force Loue brought me to insufferable scorne And platted on my head a crowne of Thorne It was meere loue thy wounded Soule to cure Made me these wounds vpon my flesh t' endure It was my Loue which triumphs ouer all That quencht my thirst with Vineger and Call The loue which I to Mankinde could not hide With a sharpe Speare launcht bloud out of my side Or'e me Loue onely me of Kings the King Doth now insult who hither did me bring For others gaine to suffer this great losse To haue my hands and feet nayl'd to the Crosse. Now what do I for all this loue implore Loue me againe and I desire no more Thinke saith Thomas de Kempis of the dignitie of the Person and greatly lament because God in the Flesh was so contumeliously handled Ecce Altissimus supra omnes infra omnes deprimitur Nobilissmus dehonestatur Speciocissimus sputo inquinatur c. Behold how the most-High aboue all is depressed below all The most Noble is vilified The most Faire spit vpon The most Wise derided The most Mighty bound The most Innocent scourged The most Holy crowned with Thornes The most Gentle buffetted The most Rich impouerished The most Bountifull despoyled The most Worthy blasphemed The most Good despised The most Louing hated The most Knowing reputed foolish The most True not beleeued The most Innocent condemned The most skilfull Physitian wounded The Sonne of God crucified The Immortall subiect to death and slaine The Lord of heauen and earth dying for the redemption of wretched and ingratefull seruants Sic de Cruce suo Christus loquitur Vide Homo qua pro te patior Vide Cla●es quibus conf●di●r Vide poenas quibus afficior Cum sit tantu● dolor exterior Interior planctus est gravior Dum ingratum te sic experior See what I for thee endure Nail'd to the Crosse by hands impure Behold the paines I suffer here Since outward griefe doth such appeare How great then is my griefe within Whilest thou ingrate abid'st in sin Briefely The whole Passion of Christ according to the sentence of Dionysius was for imitation compassion admiration contemplation inflammation and thanksgiuing According to that of Thomas à Kempis It is of diuine Loue the Incendiarie of Patience the Doctrine in tribulation the Comfort It is the solace of dissolution the substance of holy compunction the exercise of internall deuotion the exclusion of desperation the certaine hope of remission the support of sharpe reprehension the expulsion of peruerse cogitation the repression of carnall temptation the consolation of corporall imperfections the contempt of temporall aboundance the abdication of our proper affections the restraint of superfluous necessitie the exercise of honest conuersation the inflammation to amendment of life the induction to coelestial consolation the approbation of brotherly compassion the reparation of diuine contemplation the argumentation of future blessednesse the mitigation of paines present the purgation from the fire future and the great satisfaction for all our sinnes and offences whatsoeuer Briefely the Passion of Christ is of a godly and religious Soule the Mirrhor of our life the Director of the way to heauen the Load-starre of all tempests the shadow and protector and of all Soules in the houre of death the comfort and supporter The Passion of Christ saith Rabanus de laude Crucis sustaines heauen gouerneth the world pierceth hell in the first the Angels are confirmed in the second the people redeemed in the third the Enemie subdued Saint Augustine in his Sermon De Natali Domini saith That the Maker of man was made Man that he which gouerned the Stars should sucke the breast that the Bread should be hungry the Fountaine thirsty the Light should be darkned the Way should be weary the Truth should suffer by false witnesse the Iudge of the liuing and dead should by a mortall man be iudged that Iustice by injust men should be condemned that Discipline it selfe should be scourged the prime Branch crowned with thornes he that made the Tree be hanged on the Tree Strength weakned Health wounded and Life made subiect vnto death Saint Bernard in his first sermon De Nativit Christi vseth these words Vt in Paradiso terrestri quatuor fuere fontes c. As in the earthly Paradise there were foure Riuers which watered the whole earth so in Christ who is our Paradise wee may finde