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	like_a	rod_n	18	3	9.3138	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64364	Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...	Tenison, Thomas, 1636-1715.	1678 (1678)	Wing T704; ESTC R8	332,600	446

that we betake our selves by humble supplication to that Temple of God which is always open the very Mother of God giving thanks to God by her and paying our vows for the victory we have obtained over the waves that opposed us And as Mariners are wont to offer their Oar so let us offer to her our Pen that it may obtain that rich benediction from her by which after the manner of the rod of Aaron which devoured the rods of the Magicians it may resist all the endeavours of gain-sayers and like to that flourish whilst the other rods brought by rebellious Controvertists wither away Lastly That like that in the Tabernacle of the Covenant it may be perpetually preserved in the Church as a witness of the truth of God These very ample blessings bestowed on the Rod we ask of thee O Virgin coming to thee with great affiance for thou performing these things crownest no other than thine own gifts The seventh Tome endeth on this fashion Go to now let us give thanks to God as we are wont for the finishing of this seventh Tome of Annals and let us offer the work in like manner to Mary the Mother of God that by whose help it was begun and perfected by the merits of the same it may be rendred spotless worthy the Divine aspect it being justly refusable in respect of the imperfection of the Author that offers it Having said this and added a complaint of his troubles and interruptions in the writing of this Volume which he calleth his Benoni he thus proceeds One thing more only I have to ask that seeing these very unquiet sad lamentable fearful and dangerous things have happened to me O Mother of God not without your Providence you your self would daily bring help to me journeying in a slippery path exposed to great danger and every moment in hazard of losing eternal salvation and give protection to an unsetled man In the Conclusion of the Eighth Tome he giveth thanks to some Martyrs together with the Virgin offering to them all his Tomes in gratitude and which was much more his very self Of the ninth he saith That he brought it to an end by the favour of God and the aid of the Virgin who helped him by her Prayers In the end of the Tenth he prayeth to God for eternal happiness by the Intervention of the Mother of God with the Father for him further beseeching him that she which always helped him in his work might be the Conciliatrix of eternal reward in the glory of the blessed In the end of the Eleventh Tome he acknowledgeth that the entireness of his net after his having cast it so often that the continuance of his strength fresh and green in his old age that all this was from the grace of Abisag their Shunamite cherishing his aged bones to wit the most holy and pure Virgin favouring the work begun and taking care of and happily promoting all his affairs Last of all he endeth in a like note but a little lower and sweeter than that with which he begun and continued his Perorations for he concludeth his whole work of Twelve Tomes with an humble supplication to the “ Blessed Virgin and therein he beseecheth That by her means he might be made worthy to obtain that benediction from the Father of Lights by which he might be partaker of an eternal inheritance through the Grace and Mercy of Jesus Christ. The whole of this which I have cited and cited at such length by reason of that credit which this Author hath obtained under the Papacy the whole I say of it both beginning middle and end representeth the Virgin as a Patroness and as one who had prevailed with God to commit to her care Baronius and his Labours as her especial Province He owneth God and Christ as the Fountains of Grace but he supposeth her the Conduit conveying them to himself On her he trusteth to her he offereth solemn and repeated thanks And though he often mentioneth her Prayers for him yet it appeareth by the tenor of his other expressions and of the common Roman Doctrine that he meaneth not barely them but the Guardianship which by them she had from the beginning obtained of God in behalf of the Annalist If then according to his own belief he was divinely assisted in this great work these Twelve Labours of the Roman Hercules which others considering the partiality of the Author believe to have been undergone more by the aids of the Court of Rome than those of Heaven if I say he was assisted from above which is his own persuasion and God who is wont to dictate to Christians rather by his Spirit than by his Angels much less by his Saints did give him immediately the understanding memory strength and other abilities by which he wrote has he not then sacrilegiously kept back a very great part of that Honour which was wholly due to God and ought to have been devoted to Him and then paid it in wrongful and idolatrous manner unto the blessed Virgin Now what think you was the occasion of this excess of Marian-zeal Why the Mother of Caesar Baronius as they tell us * going when big of him to the Temple of the Virgin felt the Babe like a second John the Baptist leap in her womb As soon as he was born she offer'd him to the Patronage of the same Blessed Virgin When he was two years old and afflicted with a very dangerous Disease she pray'd to her three days and then received him restor'd from the very article of death together with a voice saying to her Be of good comfort your son shall not dye Baronius mindful of this benefit always honour'd the Virgin with singular observance and he marked his Books his Tables his Images every thing with a device which signifies Caesar servus Mariae And at his death which it seems was on Saturday our Ladys weekly day he expressed much devotion towards her and in his last agony kiss'd her Image with the greatest piety of mind The Devotion of Lipsius is so like to that of the Cardinal Baronius that I may not improperly here subjoin it In the first chapter of his Virgo Hallensis he calleth Blessed Mary the tutelar goddess of Halla that is of Halle in Heinalt seated on the Seine and he professeth that from his youth he had devoted himself to her Worship and chosen her as his Patroness and Guide in all the dangers and molestations of his whole life In his second chapter he maketh to his Patroness this supplication Grant to me O my Goddess whom I contemplate as present in my mind That what I have piously design'd I may happily accomplish In his sixth chapter he mentions a miraculous victory obtain'd by that City over her enemies who had with powerful arms entred into her And this deliverance he supposeth to be wrought by the Patronage of the Virgin who

Wilderness the Pillar of Fire and Cloud nor himself whom they judg'd a cause of the Shechinah of God with them and remaining forty days and forty nights in this forsaken estate as they were apt to think it importun'd Aaron for some symbol of Gods Presence with which he might conduct them as Moses had done in former times Aaron wearied with their Cries made them a Golden Image after the manner of some part of Gods Shechinah which he had seen with Nadab and Abihu and the Seventy Elders in a certain ascent of the Mount He saw thenthe God of Israel that is as the Seventy expound the Hebrew sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place or the Throne or as the Targum of Onkelos renders it the Glory or Shechinah of God not as Oleaster affirmeth the Pavement only which is mentioned afterward And in the Shechinah there was an appearance of Angels the Author to the Hebrews where he opposeth the Gospel to the Law in divers particulars mentioning an innumerable company of Angels in opposition to a smaller company on Mount Sinah The attending-Angels were usually Cherubim and the Cherubim appear'd with heads like those of Oxen and because the head only was of that likeness therefore if I conjecture aright Lactantius and St. Jerome call'd this Golden Image the Golden head of a Calf This I conceive to have been the figure of a Cherub though it pleaseth not the Painter who describeth it by the Face of a young round-visag'd man Thus much I collect from the Prophet Ezekiel That Prophet in the vision of the wheels saith of them That every one had four Faces The first Face was the Face of a Cherub and the second Face was the Face of a man and the third the Face of a Lyon and the fourth the Face of an Eagle If then the Face of a Cherub was the Face of a man then each wheel had not four differing Faces but one had two Faces of human Figure the second being said to be the Face of a man as the first was said to be the Face of a Cherub But if these two had been alike the Prophet would then have alter'd his style and said The first two Faces were the Faces of a man But it is evident by comparing this place in Ezekiel with the tenth verse of the first Chapter that the Face of a Cherub is the Face of an Ox. For there he mentions the three latter Faces as he doth here calling them the Faces of a Man a Lyon an Eagle but for the other Face called here the Face of a Cherub he calleth it there the Face of an Ox. And the comparing of these places induced the Learned Critick Ludovicus de dieu to be of this opinion that Cherub signifi'd an Ox and was derived from the Chaldee word Cherub He or It hath plowed Now by the worshipping of this Figure of the Face of a Cherub or Ox the sottish people chang'd their Glory b the glorious Image or Shechinah of God call'd as was even now said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Seventy in the 12th of Numbers into the similitude of a man though useful creature whose likeness could at best be but the symbol of an Angel which was no more to the Shechinah of God nor so much by a great deal as one spoke of a wheel is to an Eastern Emperor in a triumphant Chariot They turn'd their Glory saith Jeremiah into a thing which did not profit them in Idolum into an Idol as is the version of the Vulgar Latine a helpless statue They turned the Truth of God as it is in St. Paul into a Lye The true Shechinah of God into an Idol which is vanity nothing of that which it pretendeth to be having no Divinity attending on it Aaron made it as Gods symbol which in truth it was not and the people worship'd it beyond his intention and after the Egyptian manner and in their hearts wishing they were again in that Land of Ceremonious Idolatry This folly kindled the wrath of God and Moses yet it did not quite remove his favour for Moses was a second time call'd up into the Mount and thence he brought the renewed Tables and the Statutes of Israel and the pattern of the Tabernacle and at his descent Rays of glorious Light did stream from his face as if he had been a second Shechinah reflecting the borrow'd beams of the first The Tabernacle which God had now discover'd and which Moses was ready to frame was but a model of the Temple built many years after by the Magnificent Solomon And in it God gave the people instead of the more aenigmatical and idle Hieroglyphicks of the World in Egypt a more excellent Scheme of it in this great and typical Fabrick representing in the three spaces of it the three Heavens which the Jews so often speak of the Elementary and Starry and Supercoelestial Regions St. Chrysostom speaking of this workmanship of God calleth it the Image of the whole World both sensible and intellectual And he attempteth the justification of his Notion by the 9th to the Hebrews and particularly by the 24th verse in which the holy places made with hands are call'd the figures of the true or heavenly places In this manner then God pleas'd to help the imaginations of the Jews by a visible scheme of his throne and footstool It were endless here to take particular notice of all things relating to the Tabernacle or Temple but if I take not the Ark into my especial consideration I shall be guilty of greater negligence than any foolish Astronomer who in his description of the Heavens should leave out the Sun This Ark of the Covenant consider'd in all the appendages of it God vouchsafed to the Jews in place of all the Statues or Creatures or appearances of Daemons which their fancy was apt to adore and in which Daemons did already or might afterwards counterfeit some shews of the glorious Shechinah of God Men saith Maimonides built Temples to the Stars and placed in them some Image dedicated to this or the other Idol in the Heavens and gave it unanimous worship Hence God commanded that a Temple should be built to himself and that the Ark should be put into it and that in the Ark should be deposited the Two Tables of stone in which it was written I am the Lord thy God and thou shalt have no other Gods besides me The whole of it was in singular manner typical of God-man who came to destroy the works of the Devil This virtue of Christ appearing on the Ark was manifested in the miraculous conquest of it over Dagon a Sea-god worshipped in Palestine in the City of Ashdod He fell before the Ark and laid on the ground a handless and headless Idol without more shew of Majesty Power or Wisdom than the Trunk of a Tree This Ark was not in it self properly an Image but