Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	aaron_n	jew_n	rod_n	24	3	9.7060	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

Father another of the Mother yet hee is not one person of the Father another of the Virgin but hee is eternall of the Father and temporarie of the Virgin the same who created and was made He the beautifullest amongst men according to his Diuinitie and He of whom it is written He is despised and reiected of Men He is a Man full of sorrowes and hath experience of infirmities we hid as it were our faces from him He was despised and wee esteemed him not according to his Humanitie He that was before all worlds of a father without a mother Hee came towards the end of the world of a Mother without a Father He was the Temple of the Builder and the Builder of the Temple Hee was the Author of the Worke and the Worke of the Author remaining one Substance yet consisting of two Natures but neither confused in the commixtion of Natures nor doubled in the destruction of Natures Chrisostome speaketh thus The holy and blessed Mary a mother and a Virgin a Virgin before shee was deliuered a Virgin after Wilt thou saith he know how hee was borne of a Virgin and how after his birth she remained a Virgin I answer thee thus The dores were shut and Iesus entred Christ was miraculous in his Incarnation for as S. Augustine writing against the Iewes saith O you Iewes looke vpon the Harpe and obserue what a sweet musicall sound it yeelds to make vp which there be three necessarie instruments or helps Art the Hand and the String Art dictates the Hand toucheth the String soundeth all three worke together but amongst them the String is onely heard for neither the Art nor the Hand make any audible harmonie So neither the Father nor the Holy-Ghost tooke humane Flesh vpon them and yet they haue an equall coooperation with the Sonne the sound of the String is only heard and the Sonne is onely seene in the Flesh yet the effect and melodie consisteth of them all and as it solely belongeth to the String to make a sound so it belongeth to Christ onely to take humane Nature vpon him Further I demand of the incredulous Iew How Aarons dry Rod sprouted with leaues and bare Fruit And when he resolueth me that I will tell him how a Virgin conceiued and brought forth a Sonne But indeed neither can the Iew make manifest the one nor I giue warrantable reason of the other Saint Bernard writeth to this purpose Three Workes three Mixtures hath the Omnipotent Maiestie made in the assumption of our Flesh all miraculously singular and singularly miraculous Three such things as neuer the like before were nor shal the like hereafter happen vpon the face of the earth They are interchangeably God and Man a Mother and a Virgin Faith and the Heart of Man for the Word the Spirit and the Flesh met in one person and these Three are One and that One is Three not in the confusion of Substance but vnitie of Person and this is the first and super-excellent Commixtion The second is a Virgin and a Mother alike admirable and singular for it was not heard from the beginning of the world that a Virgin conceiued and that a Mother remained a Virgin The third is the co-Vnion of Faith with the Heart of Man and this though it seeme inferiour yet may it appeare euery way as powerfull if wee truly consider it For wonderfull it is that the Heart of Man should giue beleefe to the former For how can humane Vnderstanding conceiue That perfect God should be perfect Man Or that she should remaine an vntouched Virgin who had brought forth a Sonne As Iron and a Tyle-sheard cannot be moulded and made into one body so the other cannot be commixed vnlesse the glew and soder of the Spirit of God incorporat them He was miraculous in his Natiuitie for as Ambrose saith Contra Heretic It is impossible for me to search into the secret of his generation at the consideration of which my fences faile my tongue is silent and not mine only but euen those of the Angels It transcendeth the capacities of the Potestates the Cherubims and the Seraphims it is aboue conception for it is written The Peace of Christ passeth all vnderstanding Thou therefore lay thine hand vpon thy mouth since it is not lawfull for thee to enquire into these supernall Mysteries It is granted thee to know that hee is borne but how he is borne it is not granted thee to be inquisitiue for to doe so is fearefull since vnspeakeable is his generation according to the words of the Prophet Esayas Who can tell his Generation Concerning the place of his birth saith Ioan. Chrisostome vpon these words Intrantes Domum invenerunt puerum c. Did they finde a Pallace raised on pillars of Marble Found they a princely Court furnished with Officers and Attendants Found they guards of armed and well accommodated souldiers or Horses in rich and shining trappings or Chariots adorned with gold and ivorie Or did they finde the Mother crowned with an Imperiall Diadem or the Childe swathed in Bisse and Purple Surely no but rather a poore and base Cottage a vile and contemptible Stable more fit for beasts than men a Childe wrapped in sordid swathings and the Mother in an ordinarie garment prepared not so much for ornament as to couer nakednesse Yet the Nobility of Christs birth saith Saint Augustine appeared in the Virginitie of the Mother and the Nobilitie of the Mother was manifest in the Diuinitie of the Sonne And in another place Gold was offered him as to a potent King Frankincense as to a great God and Myrrhe as to a mercifull Redeemer who came to offer vp his life for the saluation of all Mankinde The Heauens were his Heralds Angels his Proclaimers Wise-men his Worshippers Saith Gregory vpon these words Cum natus esset Iesus in Bethlehem c. To this King borne we offer Gold when we shine in his sight by the claritie of Diuine wisedome Wee offer Frankincense when by holy and deuout prayers we burne the cogitations of the Flesh vpon the altar of our hearts which ascend a sweet sauour by our heauenly desires We offer Myrrhe when we mortifie all carnall affections through abstinence And Leo Pap. The Wise-men and Kings of the East adored the Word in the Flesh Wisedome in Infancie Strength in Infirmitie the Lord of Majestie in humane Veritie And to giue infalled testimonie of their faith what they beleeued with their hearts they professed by three guifts Myrrhe to a Man Gold to a King Frankincense to a God Hee was miraculous in his Life as being without sinne miraculous in his Doctrine for neuer man spake as hee did And of his Miracles we thus reade Claudian Angelus alloquitur Mariam quo praescia verbo c. Th'Angell to Mary speakes and saith that she Shall beare a Sonne and yet a Virgin be Three Chald'ae an Kings to him

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